Relevant bibliographies by topics / Jewish Palestinian literature

Academic literature on the topic 'Jewish Palestinian literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 January 2023

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Journal articles on the topic "Jewish Palestinian literature"

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Hochberg, Gil. "Dystopias in the Kingdom of Israel: Prophetic Narratives of Destruction in Recent Hebrew Literature." Comparative Literature 72, no. 1 (March 1, 2020): 19–31. http://dx.doi.org/10.1215/00104124-7909950.

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Abstract This article is about a recent wave of literary dystopias published in Israel, most of which center on the soon-to-come destruction of the Jewish state. Notable among these are The Third (Ha-shlishi) by Yishai Sarid (2015), Mud (Tit) by Dror Burstein (2016), and Nuntia (Kfor) by Shimon Adaf (2010). These texts draw on biblical or Rabbinic Hebrew, Jewish sources, and Jewish historical events (specifically the destruction of the First and Second Temples), making them just as much about a dystopian past as they are about a dystopian future. They are, in other words, dystopias of a circular temporality: emerging from and moving toward (Jewish) dystopia. This recent wave of Israeli dystopian narratives is primarily preoccupied with the past and future of Judaism, the Jewish people, and Israel as a secular-yet-Jewish state. Most interesting, perhaps, is the complete absence of Palestinians from these texts and from this dystopic imagination. Despite their obvious presence in Israel’s current reality, Palestinians have no role whatsoever in these texts. We are dealing therefore with exclusively Jewish dystopias. Read against some of the dystopian white South African writings under Apartheid, the complete absence of Palestinians in the recently published Israeli dystopias, appears particularly disheartening. Neither partner nor enemy, Palestinians do not even share in a future nightmare with Israeli Jews. We are left with the following questions: Does writing a Jewish Israeli dystopia require eliminating Palestinians from the narrative? Is it possible (how is it possible?) to think of a Jewish (Israeli) future, present, and past without thinking about a Palestinian past, present, and future? Following the example of South African dystopias, this article concludes that for such literary and ethical concerns to be critically explored, Israel must first be (officially) recognized as an apartheid regime.
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Margolin, Bruria. "Language and Identity: a Rhetorical Analysis of Palestinian-Israeli Writers’ Language." Psychology of Language and Communication 16, no. 3 (December 1, 2012): 269–81. http://dx.doi.org/10.2478/v10057-012-0018-4.

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Abstract Palestinian-Israeli literature is the literature of a minority that is in a state of political and cultural conflict with the Jewish majority. Thus, Palestinian literature has no clear-cut definition in Israel and is not considered part of the canon of Hebrew literature. To be considered legitimate by the Jewish majority, Palestinian-Israeli writers must disguise their political and cultural conflict with the majority culture and refrain from creating literature that is stereotyped or socially engaged. This article examines the rhetorical devices Palestinian-Israeli writers use to convey their emotions and attitudes toward the Jewish majority without expressing these overtly.
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AL-SABER, SAMER. "Jerusalem's Roses and Jasmine: A Resistant Ventriloquism against a Racialized Orientalism." Theatre Research International 43, no. 1 (March 2018): 6–24. http://dx.doi.org/10.1017/s0307883318000032.

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The Palestinian National Theatre's production of Roses and Jasmine presents an uncommon occurrence: Palestinians performing a Jewish-majority story on Palestinian and world stages. The play opened to divergent audience reactions in East Jerusalem, igniting controversy, and leading to the expression of opinions that ranged from absolute support to clear opposition. This article discusses the play's intervention into an orientalist rhetorical context, showing how reversing traditional orientalist ventriloquisms can be employed as a key strategy of cultural resistance. An analysis of the production's choices and the critical responses it generated suggests that by consciously representing Jewish characters who struggle with their own religious and national identities through Palestinian performers, the play opens up the possibility of breaking the perception of balance between the occupier and the occupied. Extended to a larger context, a resistant ventriloquism can reveal systemic oppression, rendering injustices visible in cases where systemic racism prevents the colonizer from seeing the condition of the colonized.
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Macuch, Rudolf. "Some lexiographical problems of Jewish Palestinian Aramaic." Bulletin of the School of Oriental and African Studies 55, no. 2 (June 1992): 205–30. http://dx.doi.org/10.1017/s0041977x00004572.

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Previous dictionaries of Jewish Aramaic (JA) have pursued practical rather than strictly linguistic aims and tried to include lexical material from the whole of Rabbinic literature written in East and West Aramaic as well as in post-Biblical Hebrew. Given that (1) Rabbinic literature is thoroughly infused with Hebrew passages and words commonly used in JA, (2) that the Jewish literary ‘diglossia’ in (East and West) Aramaic may even have developed into ‘pentaglossia’ (i.e. two spoken and literary Aramaic dialects and Hebrew), (3) and that Jewish copyists were more used to the language of the Talmudic Babylonian Aramaic (TBA) and altered many original Palestinian forms accordingly—to mention just three main reasons—it is obvious that earlier lexicographers of JA were entangled in a complex of problems which they were forced to solve practically rather than linguistically. Their works will stand as the great achievements of JA lexicography before the later classifications of JA dialectology took effect.The Altmeister of Aramaic studies, Th. Nöldeke, who is quoted by Michael Sokoloff, author of this first dictionary of Jewish Palestinian Aramaic (JPA), said more than a century ago:One could doubt the propriety of a dictionary of the entire old Rabbinic literature. Namely, it is anathema for linguists to find Hebrew and Aramaic together in one lexicon. But on the other hand, this entire literature, as diverse as it is, stands together.
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Dahamshe, Amer. "Palestinian Arabic versus Israeli Hebrew Place-Names: Comparative Cultural Reading of Landscape Nomenclature and Israeli Renaming Strategies." Journal of Holy Land and Palestine Studies 20, no. 1 (May 2021): 62–82. http://dx.doi.org/10.3366/hlps.2021.0258.

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This article compares Palestinian (Arabic) and Israeli (Hebrew) names of natural features in Palestine/Israel. Based on postcolonial reading and critical toponymy, I argue that despite the dominance of the Jewish nationalist narrative the nomenclature includes ‘intermediate categories’ that attest to subversive linguistic practices, bottom-up communication aspects, and sociocultural realities. These aspects are analysed through five main categories: unification; uniqueness; male rhetoric replacing female identity; sanitization; and linguistic imitation. The article adds to the literature largely focused on the political aspect of the Jewish settlement names that replaced Palestinian names in that it shows how Zionist naming of natural features included the cultural perspectives of the Palestinian names in order to appropriate them for internal Jewish cultural needs.
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Mendelson-Maoz, Adia. "The Fallacy of Analogy and the Risk of Moral Imperialism: Israeli Literature and the Palestinian Other." Humanities 8, no. 3 (July 2, 2019): 119. http://dx.doi.org/10.3390/h8030119.

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This article discusses the role of analogy within the ethics of reading. It examines how Israeli literature uses analogies when reflecting on the Israeli–Palestinian conflict. Many literary texts that depict the Israeli–Palestinian conflict draw analogies between the Israeli Jewish people and the Palestinians, between specific individuals on both sides, or between historical traumas. These analogies are designed to bridge gaps and encourage empathetic reading. This article challenges this role of analogy by arguing that analogies may in fact paint an erroneous picture of symmetrical relations, strengthen victimhood that denies responsibility, and can often lead to “empty empathy.” Analogies may also create a willfully deceptive understanding of the other, while actually maintaining a narcissistic superior stance. Based on philosophical notions put forward by Emmanuel Levinas, this article suggests a different path to ethical understanding in which the literary text, while still enabling analogy, uses other rhetorical devices to create relationships that suspend it and reveal its imposture.
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Hollander, Philip. "Rereading “Decadent” Palestinian Hebrew Literature: The Intersection of Zionism, Masculinity, and Sexuality in Aharon Reuveni's ‘Ad Yerushalayim." AJS Review 39, no. 1 (April 2015): 3–26. http://dx.doi.org/10.1017/s0364009414000622.

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This article asserts that politics motivated Aharon Reuveni to employ representations of psychic fragmentation and dysfunctional social institutions to portray Palestinian Jewish life in his novelistic trilogy‘Ad Yerushalayim. These purportedly decadent representations helped him foreground individual and collective flaws he saw limiting the early twentieth-century Palestinian Jewish community's development and promote norms he saw as conducive to growth. Thus, as examination of the trilogy's central male figures demonstrates, Reuveni advances a Zionist masculinity grounded in introspectiveness and ongoing commitment to the achievement of communally shared goals. To further support this Zionist masculine form, the trilogy categorizes men who pursue homosocial ties with others who don't maintain this masculinity as homosexuals. Thus gender and sexuality are used to coerce male readers into adopting specific behavioral norms. This attention to gender and sexuality's role in early twentieth-century Palestinian Hebrew fiction offers a way to grasp its long-overlooked political character.
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Gohar, Saddik Mohamed. "Pursuing the Zionist Dream on the Palestinian Frontier." Acta Neophilologica 53, no. 1-2 (November 26, 2020): 61–81. http://dx.doi.org/10.4312/an.53.1-2.61-81.

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This paper critically examines Theodore Herzl’s canonical Zionist novel, Altneuland /Old New Land as a frontier narrative which depicts the process of Jewish immigration to Palestine as an inevitable historical process aiming to rescue European Jews from persecution and establish a multi-national Utopia on the land of Palestine. Unlike radical Zionist narratives which underlie the necessity of founding a purely Jewish state in the holy land, Altneuland depicts an egalitarian and cosmopolitan community shared by Jews, Arabs and other races. The paper emphasizes that Herzl’s Zionist project in Altneuland is not an extension of western colonialism par excellence. Herzl’s narrative is a pragmatic appropriation of frontier literature depicting Palestine as a new frontier and promoting a construct of mythology about enthusiastic individuals who thrived in the desert while serving the needs of an enterprising and progressive society. Unlike western colonial narratives which necessitate the elimination of the colonized natives, Herzl’s novel assimilates the indigenous population in the emerging frontier community.
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Fleischmann, Leonie. "The Role of Internal Third-Party Interveners in Civil Resistance Campaigns: The Case of Israeli-Jewish Anti-Occupation Activists." Government and Opposition 56, no. 1 (October 2, 2019): 184–200. http://dx.doi.org/10.1017/gov.2019.27.

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AbstractWhen a non-violent resistance campaign does not have leverage to challenge powerful opponents, third-party intervention has been shown to assist. While the role of external third-party interveners – foreign activists – has been documented, less attention has been given to intervention from members of the dominant population. Drawing from the literature on civil resistance and through the study of Israeli Jews who intervene in Palestinian resistance campaigns against the Israeli military occupation, I argue that intervention from members of the dominant population is strategically desirable. Through an analysis of three Palestinian campaigns, this article identifies that the physical presence of Israeli Jews was needed to ensure the Palestinians could maintain their resistance efforts and presence on the land, despite the repression they faced. Furthermore, the skills and knowledge of the Israelis were needed to help the Palestinians achieve some of their goals, at least in the short term.
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Bharat, Adi S. "Next year in Jerusalem? ‘La nouvelle judéophobie’, neo-crypto-Judaism and the future of French Jews in Éliette Abécassis’s Alyah." French Cultural Studies 29, no. 3 (July 5, 2018): 228–43. http://dx.doi.org/10.1177/0957155818773977.

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Éliette Abécassis, one of the principal flagbearers of a nascent contemporary Jewish-French literature, has written a novel entitled Alyah, which engages in a series of reflections on the future of Jewish life in France. Among other themes, Abécassis tackles the memory of Jewish life in North Africa, especially in Morocco, the relationship between antisemitism and anti-Zionism, the affective value of the Israeli–Palestinian conflict for Jews and Muslims in France, and ‘la nouvelle judéophobie’. In this article, I read Alyah in its socio-political context in order to suggest that, while Abécassis highlights at times the potential for Jewish-Muslim solidarity, the novel ends up reproducing an oppositional, conflictual binary of Jews versus Muslims – something that Maud Mandel has termed a ‘narrative of polarisation’.
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Dissertations / Theses on the topic "Jewish Palestinian literature"

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Hesse, Isabelle. "The outsider inside : ideas of Jewishness in contemporary Jewish, postcolonial, and Palestinian literature." Thesis, University of York, 2012. http://etheses.whiterose.ac.uk/13266/.

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My thesis creates a comparative framework for understanding representations of Jewishness in Jewish, postcolonial, and Palestinian literature in response to particular historical events such as the Holocaust, the creation of the state of Israel, the first intifada, and the siege of Ramallah during the second intifada. Central to my study is the shift from Jewish identity in Europe before the creation of Jewish settlements in Palestine – as a minority identity in the Diaspora, facing discrimination and persecution in Europe, which culminated in the Holocaust – to Jewishness as Israeliness, defined in relation to the state of Israel, Zionism, and settler-colonialism. My study contests ahistorical and decontextualised uses of Jewishness and each chapter proposes a different angle to engage with ideas of Jewishness in their specific historical context. I examine narrative fiction and travelogues, published between 1971 and 2008, by Jurek Becker, Anita Desai, David Grossman, Shulamith Hareven, Edgar Hilsenrath, Sahar Khalifeh, Caryl Phillips, Anton Shammas, Raja Shehadeh, and A. B. Yehoshua. Through these examples, I interrogate the political and stylistic reasons underlying the inclusion and appropriation of ideas of Jewishness in literature. I suggest that literature offers alternative models of Jewishness which question received notions of Jewish victimhood and powerlessness. By determining the ways in which ideas associated with Jewishness travel across different geographical locations and examining adaptations of these concepts in non-Jewish contexts, I illustrate the centrality of ideas of Jewishness in the construction and definition of identities for both Jewish and non-Jewish writers and readers and indicate the global ramifications of engaging with Jewishness for contemporary literature and culture.
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Keim, Katharina Esther. "Pirqei deRabbi Eliezer : structure, coherence, intertextuality, and historical context." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/pirqei-derabbi-eliezer-structure-coherence-intertextuality-and-historical-context(5a243982-b0b3-4209-9cba-1b58cfb40210).html.

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The present dissertation offers a literary profile of the enigmatic Gaonic era work known as Pirqei deRabbi Eliezer (PRE). This profile is based on an approach informed by the methodology theorized in the Manchester-Durham Typology of Anonymous and Pseudepigraphic Jewish Literature, c.200 BCE to c.700 CE, Project (TAPJLA). It is offered as a necessary prolegomenon to further research on contextualising PRE in relation to earlier Jewish tradition (both rabbinic and non-rabbinic), in relation to Jewish literature of the Gaonic period, and in relation to the historical development of Judaism in the early centuries of Islam. Chapter 1 sets out the research question, surveys, and critiques existing work on PRE, and outlines the methodology. Chapter 2 provides necessary background to the study of PRE, setting out the evidence with regard to its manuscripts and editions, its recensional and redactional history, its reception, and its language, content, dating, and provenance. Chapters 3 and 4 are the core of the dissertation and contain the literary profile of PRE. Chapter 3 offers an essentially synchronic text-linguistic description of the work under the following headings: Perspective; PRE as Narrative; PRE as Commentary; PRE as Thematic Discourse; and Coherence. Chapter 4 offers an essentially diachronic discussion of PRE’s intertexts, that is to say, other texts with which it has, or is alleged to have, a relationship. The texts selected for discussion are: the Hebrew Bible, Rabbinic Literature (both the classic rabbinic “canon” and “late midrash”), the Targum, the Pseudepigrapha, Piyyut, and certain Christian and Islamic traditions. Chapter 5 offers conclusions in the form of a discussion of the implications of the literary profile presented in chapters 3-4 for the methodology of the TAPJLA Project, for the problem of the genre of PRE, and for the question of PRE’s literary and historical context. The substantial Appendix is integral to the argument. It sets out much of the raw data on which the argument is based. I have removed this data to an appendix so as not to impede the flow of the discussion in the main text. The Appendix also contains my entry for the TAPJLA database, to help illuminate the discussion of my methodology, and a copy of my published article on the cosmology of PRE, to provide further support for my analysis of this theme in PRE.
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Letchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
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Letchford, Roderick R. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." Phd thesis, 2001. http://hdl.handle.net/1885/47693.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
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Books on the topic "Jewish Palestinian literature"

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Robson, David. Israeli-Palestinian Conflict. Detroit: Lucent Books, 2010.

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Robson, David. Israeli-Palestinian Conflict. Detroit: Lucent Books, 2010.

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Robson, David. Israeli-Palestinian Conflict. Detroit: Lucent Books, 2010.

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Blohm, Craig E. The Israeli-Palestinian conflict. San Diego: Lucent Books, 2006.

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Hanel, Rachael. The Israeli-Palestinian conflict. Mankato, Minn: Creative Education, 2008.

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Shahak, Israël. Jewish history, Jewish religion: The weight of three thousand years. London: Pluto, 2008.

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Corzine, Phyllis. The Palestinian-Israeli accord. San Diego, CA: Lucent Books, 1997.

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Marx, Trish. Sharing our homeland: Palestinian and Jewish children at summer peace camp. New York: Lee & Low Books, 2010.

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Literature and war: Conversations with Israeli and Palestinian writers. Northampton MA: Olive Branch Press, 2008.

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Marx, Trish. Sharing our homeland: Palestinian and Jewish children at summer peace camp. New York: Lee & Low Books, 2010.

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Book chapters on the topic "Jewish Palestinian literature"

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"LITERATURE." In Grammar of Palestinian Jewish Aramaic, 8. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463233914-002.

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"Figures of the Israeli in Palestinian Literature." In A History of Jewish-Muslim Relations, 573–81. Princeton University Press, 2013. http://dx.doi.org/10.1515/9781400849130-048.

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"Kashua’s Complaint: A Palestinian Writer Meets Roth." In Affiliated Identities in Jewish American Literature. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781501360947.ch-007.

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Stavans, Ilan. "6. The Promised Land." In Jewish Literature: A Very Short Introduction, 61–69. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780190076979.003.0007.

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“The promised land” looks at the Zionist movement at the end of the nineteenth century in its commitment to create a Jewish state that could not only normalize diaspora Jewish life but also establish a national literature. It meditates on the work of Theodor Herzl, Vladimir Jabotinsky, Chaim Nakhman Bialik, Sh. Y. Agnon, and Amos Oz as canonical voices in Israeli literature. It is worth reflecting on Palestinian literature written in Hebrew, as in Anton Shammas’s Arabesques, and ask the question: ought it to be considered part of Jewish literature? Israeli literature, despite argument to the contrary, is another facet of modern Jewish literature in the diaspora.
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"The Palestinian Talmud." In The Literature of the Jewish People in the Period of the Second Temple and the Talmud, Volume 3 The Literature of the Sages, 303–22. BRILL, 1987. http://dx.doi.org/10.1163/9789004275133_008.

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Pregill, Michael E. "The Syrian–Palestinian Milieu in Late Antiquity." In The Golden Calf between Bible and Qur'an, 207–62. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852421.003.0006.

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This chapter focuses on a unique corpus of early Christian literature in Syriac that reflects a synthesis of older patristic views of the Calf episode with specific themes that seem to have circulated widely in the Eastern Christian milieu, shared in common between communities of Jewish and Christian exegetes in this period. While continuing the tradition of anti-Jewish arguments predicated on the abiding impact of Israel’s sin with the Calf, authors such as Ephrem, Aphrahat, and Jacob of Serugh also developed a unique view of Aaron that dictated a more apologetic position regarding his culpability; this precisely paralleled the development of similar views of Aaron in Jewish tradition. This material provides us with a lens through which to examine the phenomenon of exegetical approaches that are held in common by different communities, yet deployed for opposite purposes. The chapter concludes by considering a possible historical context to Syrian Christian polemic against Jews based on the Calf narrative: the revival of priestly leadership, or at least interest in the priesthood and its role, among contemporary Jewish communities, especially in late antique Palestine.
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"Hellenistic Jewish Writers and Palestinian Traditions: Early and Late." In Tradition, Transmission, and Transformation from Second Temple Literature through Judaism and Christianity in Late Antiquity, 150–78. BRILL, 2015. http://dx.doi.org/10.1163/9789004299139_008.

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MILLAR, FERGUS. "The Palestinian Context of Rabbinic Judaism." In Rabbinic Texts and the History of Late-Roman Palestine. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264744.003.0003.

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This chapter examines the rabbinic Judaism from the Palestinian context. It suggests that it is not possible to provide any unambiguous framework which will offer clues to the context, or contexts, in which the extraordinary corpus of rabbinic works was composed. It concludes that the composition of the rabbinic literature could only take place in a society marked by a complex interplay of beliefs, ethnic identities and languages and identifies the most common points of reference in Jewish religious writing.
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Ben-Eliyahu, Eyal, Yehudah Cohn, and Fergus Millar. "Talmudic Texts." In Handbook of Jewish Literature from Late Antiquity, 135–700 CE. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265222.003.0002.

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This chapter describes the following Talmudic texts: the Mishnah; the Tosefta; the Talmud Yerushalmi/Palestinian Talmud; the Talmud Bavli/Babylonian Talmud; Minor Tractates; and external tractates (Tractate Derekh Erets Zuta and Pereq HaShalom, Tractate Derekh Erets Rabbah, Tractate Kallah, Kallah Rabbati, Tractate Soferim, Tractate Semaṭot, Avot DeRabbi Natan and (Sefer) HaMaasim). For each of these texts, details on the contents, dating, language, printed editions, translations, commentaries, bibliography, electronic resources and manuscripts are provided.
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Secunda, Shai. "Like a Hedge of Lilies." In The Talmud's Red Fence, 1–26. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198856825.003.0001.

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This chapter considers some of the challenges of studying late antique Jewish women and their practices through a text composed and transmitted in male-dominated contexts. It describes how menstruation made meaning through difference and differentiation in the Hebrew Bible, ancient Judaism, and rabbinic Literature. The chapter reviews new approaches to understanding the Babylonian Talmud as situated between classical (Palestinian) rabbinic literature, on the one hand, and its Sasanian context, on the other. It then closely analyzes a story about a rabbi and a heretic recorded at b. Sanhedrin 37a to illustrate the book’s main hermeneutical assumptions and potentialities.
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