Thematische Bibliographien / Mishnah. Sotah

Auswahl der wissenschaftlichen Literatur zum Thema „Mishnah. Sotah“

Autor: Grafiati
Veröffentlicht am 25. Juli 2024
Zuletzt aktualisiert am 31. Juli 2024

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Zeitschriftenartikel zum Thema "Mishnah. Sotah"

1

Yong, Steven. „Bilangan 5:11–31: Ritual Sotah sebagai Terobosan Budaya di Timur Tengah Kuno“. Veritas: Jurnal Teologi dan Pelayanan 20, Nr. 1 (14.07.2021): 125–36. http://dx.doi.org/10.36421/veritas.v20i1.471.

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Bilangan 5:11­–31 dapat menimbulkan kecurigaan tentang adanya praktik seksisme, penindasan atau pelecehan terhadap wanita. Hal ini bisa dimengerti jika Mishnah menjadi rujukan yang kemudian dijadikan tolok ukur untuk menafsir bagian Alkitab terkait. Dari penggambaran Mishnah Sotah, wanita yang tertuduh melakukan zina dipermalukan dan diperlakukan hampir sama seperti seorang pelacur. Artikel ini berusaha untuk menunjukkan perspektif yang lain dalam mengerti ritual Sotah dalam Bilangan 5:11–31. Dengan menggunakan metode kajian sosiologis, artikel ini akan mengidentifikasi masalah sosiologis yang dituduhkan terhadap teks Bilangan tersebut berdasarkan penjelasan traktat Sotah dalam Mishnah. Kemudian, posisi wanita dalam dunia Timur Dekat Kuno akan dijelaskan berdasarkan konteks budayanya. Akhirnya, dengan menim­bang inferioritas wanita dalam dunia Timur Dekat Kuno dan perbandingan antara ritual Sotah dalam Alkitab dengan ritual sejenis dan setempat, maka artikel ini berargumen bahwa teks Bilangan 5:11–31 dapat dilihat sebagai terobosan budaya dalam membela wanita yang secara budaya pada masa itu dianggap sebagai kaum yang inferior. Numbers 5:11–31 could be interpreted as a kind of sexism and repression to women. In the Mishnaic tradition, the passages indeed are being understood and developed in such manner. From tractate Sotah in Mishnah, the suspected adulterous wife indeed is ashamed and treated as a prostitute. This article seeks to present another perspective on the passage. This article uses the sociological study method to identify the sociological problems alleged against the passage based on the explanation of the Sotah tractate in the Mishnah. Afterward, the inferior position of women in the ancient Near East will be explained as a cultural context to understand the passage better. Finally, considering this cultural context and comparing the Sotah ritual with the common rituals in the ancient Near East, this article argues that Numbers 5:11–31 could be seen as a cultural breakthrough to protect women, which are considered marginalized.
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2

Jacobs, Irving. „The Historical and Ideological Implications of Mishnah Sotah 5:5“. Journal for the Study of Judaism 23, Nr. 2 (1992): 227–43. http://dx.doi.org/10.1163/157006392x00043.

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3

Kramer, Benjamin J. „Self-Definition: The Individual vs. the Community in Mishnah Sotah 8:5“. Conservative Judaism 63, Nr. 3 (2012): 42–49. http://dx.doi.org/10.1353/coj.2012.0022.

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4

Wilfand, Yael. „The Roman Context for the Rabbinic Ban on Teaching Greek to Sons“. Journal of Ancient Judaism 8, Nr. 3 (19.05.2017): 365–87. http://dx.doi.org/10.30965/21967954-00803004.

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This paper examines Mishnah Soṭah 9:14, Tosefta Soṭah 15:8 and Jerusalem Talmud Soṭah 9:14, 24c (= Pe’ah 1:1, 15c), which provide accounts of the rabbinic prohibition against teaching Greek to one’s son. Scholars often consider these sources in the context of Jewish attitudes toward Greek culture and Hellenization. This mishnah has also been examined in relation to the events of 115–117 C. E. (the Diaspora Revolt); thus, establishing a link between the ban on teaching Greek and the destruction of the Jewish community in Alexandria. In this study, I show that these texts place this exclusion in the framework of relationships with Roman authorities, thereby associating it with confrontations between Jews and Romans. Thus, I suggest that this proscription be read in a Roman context more than a Greek one, especially in the Tosefta and the Jerusalem Talmud, which mention that language as a means for enabling communication with Roman authorities.
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Rosen-Zvi, Ishay. „Between Wisdom and Apocalypse: Reading Tosefta Soṭah Chapters 10–15“. Harvard Theological Review 115, Nr. 1 (Januar 2022): 46–68. http://dx.doi.org/10.1017/s0017816021000377.

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Abstract Chapters 10–15 in Tosefta Soṭah contain the longest, most elaborated aggadic unit in the Tosefta. It comprises various units that seem to be connected only loosely: the biblical righteous figures who brought abundance to the world (chs. 10–12); various revelations and appearances of the holy spirit and divine echo (ch. 13); and the effects of the destruction and the calamities of the present (chs. 14–15). In this article I argue that it forms in fact a coherent unit. It combines apocalyptic, priestly, and wisdom themes in a manner that is unprecedented in rabbinic literature, but is similar to several Second Temple texts. It tells a tale of perpetual decline from the biblical golden age to the rabbis’ own age of destruction, together with its eschatological remedy. It combines priestly and apocalyptic themes to form an alternative to the standard rabbinic meta-narrative of the transfer from prophecy to Torah. The first section of the article discusses chapters 10–13 and reconstructs their meticulous similarity with, and influence by, Ben Sira; the second section compares the complete composite unit (chs. 10–15) to the parallel Mishnah; and the third section examines the apocalyptic themes found in our text. I end with the need to reevaluate the relationship between rabbinic literature and apocalypticism.
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6

Baskin, Judith R. „Book review: The Mishnaic Sotah Ritual: Temple, Gender and Midrash, written by Ishay Rosen-Zvi“. Journal for the Study of Judaism 45, Nr. 3 (24.07.2014): 431. http://dx.doi.org/10.1163/15700631-12340085.

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Naiweld, Ron. „Ishay Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash, Leyde - Boston, Brill, 2012“. Judaïsme Ancien - Ancient Judaism 4 (Januar 2016): 273–78. http://dx.doi.org/10.1484/j.jaaj.4.00006.

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8

Gaylord, H. E. „J. NEUSNER, A History of the Mishnaic Law of Holy Things, Part One: Zebahim. Translation and Explanation 1978, xx, 262 pp., cloth f 120.-; Part Two: Menahot. Translation and Explanation 1978, xvii, 210 pp., cloth f 96.-; Part Three: Hullin, Bekhorot. Translation and Explanation 1979, xvii, 250 pp., cloth f 120.-; Part Four: Arakhin, Temurah. Translation and Explanation 1979, xvii, 158 pp., cloth f 76.-; Part Five: Keritot, Meilah, Tamid, Middot, Qinnim. Translation and Explanation 1980, xvii, 225 pp., cloth f 96.-; Part Six: The Mishnaic System of Sacrifice and Sanctuary 1980, xxxii, 302 pp., cloth f 124.-. A History of the Mishnaic Law of Women, Part One: Yebamot. Translation and Explanation 1980, xxii, 220 pp., cloth f 96.-; Part Two: Ketubot. Translation and Explanation 1980, xx, 145 pp., clothf 64.-; Part Three: Nedarim, Nazir. Translation and Explanation 1980, xx, 204 pp., cloth f 84.-; Part Four: Sotah, Gittin, Qiddushin. Translation and Explanation 1980, xx, 281 pp., clothf 112.-; Part Five: The Mishnaic System of Women 1980, xxiv, 281 pp., cloth f 112. -. A History of the Mishnaic Law of Appointed Times, Part One: Shabbat. Translation and Explanation 1981, xxv, 217 pp., clothf 96.-; Part Two: Erubin, Pesahim. Translation and Explanation 1981, xxv, 281 pp., cloth f 120.-; Part Three: Sheqalim, Yoma, Sukkah. Translation and Explanation 1982, xxv, 189 pp., cloth f 84.-; Part Four: Besah, Rosh Hashshanah, Taanit, Megillah, Moed Qatan, Hagigah. Translation and Explanation 1983, xxv, 262 pp., cloth f 108.-; Part Five: The Mishnaic System of Appointed Times 1983, xxv, 254 pp., cloth f 108.- (Studies in Judaism in Late Antiquity XXX, XXXIII, XXXIV), E. J. Brill, Leiden“. Journal for the Study of Judaism 16, Nr. 2 (1985): 281–84. http://dx.doi.org/10.1163/157006385x00500.

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Bücher zum Thema "Mishnah. Sotah"

1

Fainshṭein, Yeḥiʾel Mikhal. שיעורי רבנו יחיאל מיכל: Soṭah. Yerushalayim: Tsevi Aryeh Ḳraʼus, 2007.

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2

Shalom Meʼir ben Yeḥiʼel Mikhaʼel Yungerman. Ḳovets Shiṭot ḳamaʼi: Masekhet Nazir, Masekhet Soṭah. Zikhron Yaʻaḳov: ha-Makhon le-hotsaʼat sefarim ṿe-khitve yad shele-yad ha-Merkaz le-ḥinukh Torani, 2010.

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3

Hụdedah, Hạviv. Nahạl etan: Beʾur dine ʻeglah ʻarufah vẹ-shiʻurim be-Mishnah Masekhet Sotạh p. 9. [Jerusalem]: Hotsaʾat "ha-Sefer ha-tọv", 1997.

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4

Hụdedah, Hạviv. Nahạl etan: Beʾur dine ʻeglah ʻarufah vẹ-shiʻurim be-Mishnah Masekhet Sotạh p. 9. [Jerusalem]: Hotsaʾat "ha-Sefer ha-tọv", 1997.

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5

Ḥudedah, Ḥaviv. Naḥal etan: Beʼur dine ʻeglah ʻarufah ṿe-shiʻurim be-Mishnah Masekhet Soṭah p. 9. [Jerusalem]: Hotsaʼat "ha-Sefer ha-ṭov", 1997.

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6

Ḥuri, Menaḥem. Sefer Shaʻare niḥumim: Tokho ratsuf ḥidushe mishnayot ʻal Seder Zeraʻim ṿe-Seder Moʻed ʻad emtsaʻ ḥidushe Masekhet Pesaḥim, ṿe-aḥarehem ḥidushe Masekhet Nedarim, Nazir, Soṭah. Netivot: Asher Ḥadad, 2004.

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7

Perets, Mikhaʼel ben Yosef. Ohole Shem: Otsar mishnayot : Nazir, Soṭah, Giṭin, Ḳidushin : guf ha-mishnayot mefusaḳ be-otiyot meʼirot, Rabi ʻOvadyah mi-Barṭenurah ... ḥidushim meʼirim ʻal kol mishnah u-mishnah. [Jerusalem?]: Mekhon Daʻat, 2006.

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8

Rosen-Zvi, Ishay. Ṭeḳes ha-soṭah ba-sifrut ha-Tanaʼit: ʻiyunim ṭeḳsṭuʼaliyim ṿe-teʼoreṭiyim. [Israel: ḥ. mo. l., 2004.

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9

Rosen-Zvi, Ishay. ha-Ṭeḳes she-lo hayah: Miḳdash, midrash u-migdar be-Masekhet Soṭah. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, 2008.

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10

Dana, Reich, Hrsg. ha-Ṭeḳes she-lo hayah: Miḳdash, midrash u-migdar be-Masekhet Soṭah. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, 2008.

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Buchteile zum Thema "Mishnah. Sotah"

1

„Afterword: The Temple in the Mishnah“. In The Mishnaic Sotah Ritual, 239–54. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_011.

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2

Boxel, Piet van. „Johann Christoph Wagenseil“. In The Mishnaic Moment, 215–34. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192898906.003.0010.

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Johann Christoph Wagenseil, professor of Oriental languages at the University of Altdorf from 1674 to 1697, is particularly known for his Tela ignea Satanae, which he published in 1681. In spite of the title, the work contains a noteworthy and positive section on Mishnah and Talmud. His esteem for the Mishnah had already in 1674 materialized in an annotated Latin translation of tractate Sotah, which in 1700 was included in Surenhusius’s complete Latin Mishnah edition. In 1699, Wagenseil published German translations of Mishnah tractate Negaʻim and excerpts from tractate Yevamot. This chapter argues that unlike his Sotah translation in which Wagenseil presented himself as orientalist, antiquary, and exegete, the German translations served a different purpose, facilitating the idea of the Institutum Judaicum, which in 1724 was established in Halle for the purpose of converting the Jews.
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„7. Theatrical Punishments: Ezekiel and the Mishnah“. In The Mishnaic Sotah Ritual, 183–223. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_009.

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„6. Historical Reality and Ideology in Mishnah Sotah“. In The Mishnaic Sotah Ritual, 153–81. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_008.

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„8. Texts and Rituals: The Riddle of Mishnah Sotah“. In The Mishnaic Sotah Ritual, 225–38. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_010.

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6

„❚ EXAMPLE OF A ‘CHAIN’ OF OPINION IN MISHNAH SOTAH 9.10–15“. In Major World Religions, 147–58. Routledge, 2003. http://dx.doi.org/10.4324/9780203423134-6.

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„Preliminary Material“. In The Mishnaic Sotah Ritual, i—vii. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_001.

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8

„Introduction: The Enigma of Tractate Sotah“. In The Mishnaic Sotah Ritual, 1–17. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_002.

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„1. Warning and Hiding: Sotah 1:2“. In The Mishnaic Sotah Ritual, 19–48. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_003.

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10

„2. The Threat, Sotah 1:4“. In The Mishnaic Sotah Ritual, 49–66. BRILL, 2012. http://dx.doi.org/10.1163/9789004227989_004.

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