Biblical Interpretation in Judaism and Christianity by Isaac Kalimi, Peter J. Haas

Old Testament

By Isaac Kalimi, Peter J. Haas


This quantity includes fifteen essays categorised in 3 significant sections.  a few of these essays bring up theoretical and methodological matters whereas others concentrate on particular topics.  The time span levels from past due biblical interval to the present.  the amount displays the present considered a number of the significant students within the box in a number of shapes and contexts in addition to from various views: inner-biblical, qumranic, New testomony, a number of rabbinic literature (targumic, midrashic, halachic, and Medieval kabalistic), and a few glossy interpretation. 
The essays displays the modern considered the various ideal students within the box of biblical exegesis from numerous standpoints, movement the biblical exegesis way past its traditional limits, and increase the information and deeper the certainty of the readers.


 

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1 32 Biblical Interpretation in Judaism and Christianity that day Rabbi Eliezer brought forward every imaginable argument, but they did not accept them. ” Thereupon the carob-tree was torn a hundred cubits out of its place—others affirm, four hundred cubits. “No proof can be brought from a carob-tree,” they retorted. ” Whereupon the stream of water flowed backwards—“No proof can be brought from a stream of water,” they rejoined. Again he urged: “If the halachah agrees with me, let the walls of the schoolhouse prove it,” whereupon the walls inclined to fall.

To counter such reasoning, it was not enough to make an ex cathedra pronouncement. There had to be some Scriptural support, however weak. Only by producing a biblical prooftext was the validity of a court verdict (which also required a rabbinic ruling and/or an authentic precedent) or a halachic decision firmly established. II. Biblical Ethical-Theological Laws and Narratives in Rabbinic Misinterpretation (5) The disastrous wars of liberation waged by the Jews against the Romans in the opening two centuries of the Common Era, especially in 66–70 and 132–135 CE, led to a reassessment by the majority of the Tannaim with regard to the virtue of bearing arms altogether.

Vermes, “The Targumic Versions of Genesis IV 3–16,” The Annual of Leeds University Oriental Society 3 (1961–62): 81–114; Sh. Isenberg, “An Anti-Sadducee Polemiv in the Palestinian Targum Tradition,” HTR 63 (1970): 433–44; B. Chilton, “A Comparative Study of Synoptic Development: The Dispute between Cain and Abel in the Palestinian Targums and the Beelzebul Controversy in the Gospel,” JBL 101 (1982): 553–62; J. M. Bassler, “Cain and Abel in the Palestinian Targums,” JSJ 17 (1986): 56–64. 3. Cf. M.

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