Denna uppsats studerar Sodom och Gomorraberättelsen både med avseende på tillkomsthistoria och undersöker även hur den har förmedlats vidare i den judiska tolkningstraditionen. Den centrala frågeställning är huruvida denna denna berättelse handlar om sexuell synd eller ej. Har den alltid används för fördömandet av homosexuella? Det tydliga svaret som undersökningen visar är nej! Uppsatsen behandlar också Leviticus text rörande homosexuella relationer samt ger tolkningsförslag till denna.

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This study reviews Lilith in Jewish mythology, specifically how she relates to the other main operators in the myths, which are God, Samael, Adam and Eve. Her connections with the animal who often symbolizes her, the serpent, has also been reviewed. Furthermore, the study examines what her relationship with the other operators says about her function in the myths. Using a hermeneutical method, the study examines extracts from rabbinic literature, the Alphabet of Ben Sira and Kabbalistic writings.The results show that Lilith’s symbolism and characteristics have drawn inspiration from Eve in the earlier writings, and that both women are portrayed in close relation with the serpent. In the Kabbalist tradition Lilith is a driving force in a narrative that strives for messianic victory, and together with her partner Samael she rules over evil. One of Lilith’s main functions is that of an antagonist, and an antipole, to the divinity and the primal couple, and essentially to goodness.

Desde que J. Parkes la acuñó en 1934, la expresión “Separación de caminos” ha tenido un notorio arraigo en la historiografía a la hora de estudiar el alejamiento entre judíos y cristianos a lo largo de la Antigüedad. En efecto, surgidos de un mismo tronco común, que es el judaísmo de época del Segundo Templo, el cristianismo y el judaísmo rabínico acabaron configurándose como dos ortodoxias antagónicas que se excluyeron mutuamente y que, en buena medida, basaron su propia identidad en oposición al otro, en un proceso que arranca con la destrucción del propio Templo de Jerusalén en el año 70. En la presente tesis doctoral se analiza cómo se produjo esa separación de caminos a lo largo de los tres primeros siglos de la era común en las distintas realidades regionales del Imperio romano, tomando como fuente principal la literatura de los Padres de la Iglesia, aunque también de otro tipo, como por ejemplo la propia literatura rabínica, el llamado “ciclo del Talmud”. Así, a pesar de sus antagonismos, judaísmo y cristianismo configuran un amplio espectro en donde, en un extremo, se sitúa el judaísmo rabínico, para el cual la figura de Jesús nada representaba y, en el otro, las distintas manifestaciones del cristianismo gnóstico, que rechazaban de plano la identificación entre el Yahvé judío y el Dios Padre anunciado por Jesucristo, repudiando con ello toda la herencia judía del cristianismo. Entre estos dos extremos se acabó definiendo el llamado cristianismo ortodoxo, sobre la base del pensamiento anti-legalista del Apóstol Pablo y que se vio obligado a hacer compatible el mantenimiento de las Escrituras hebreas como parte de la historia de la salvación junto con la idea de que la Ley mosaica había quedado superada con la venida del Mesías. Este cristianismo proto-ortodoxo encontró en el método alegórico aplicado a la interpretación del Antiguo Testamento la legitimación de su doctrina y de sus aspiraciones universalistas y uniformadoras. Por su parte, los rabinos, con el patriarca a la cabeza, contaron con el decidido apoyo de las autoridades romanas en su propósito de erigirse en líderes de la comunidad judía, descabezada tras la desaparición del Templo. Este judaísmo encontró su forma de expresión en la llamada literatura talmúdica, donde los rabinos sistematizaron una ortodoxia que excluía del seno de Israel a todos aquellos que no compartiesen sus doctrinas, tal como puede verse, por ejemplo, en la Birkat ha minim, imprecación que, incluida en la liturgia del culto sinagogal, era lanzada contra los seguidores de Jesús de Nazaret.

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"Cette recherche traite de l’étude de la nature et des obligations du mariage juif àpartir d’un point de doctrine traditionnelle du Talmud de Babylone voulant que D’ieu aituni l’homme et la femme quarante jours avant leur stade embryonnaire. S’ensuit uneséparation nécessaire de ces âmes dans leur vie terrestre avant de renouer contact par lemariage, appelé kiddushin, impliquant une union par et avec D’ieu. Cette sanctification,le mariage, répond à deux buts précis : la compagnie et la procréation.Une attention particulière sera portée au .écit du tout premier mariage de laCréation : celui de Adam et de Hava. Il est impossible de passer sous silence le récit de lacréation de la femme, puisque l’existence même des kiddushin en fut conditionnée. Noussituerons la place et l’influence que la femme peut avoir au sein du mariage, ainsi que lesqualités morales que doit rechercher un homme chez une femme."

The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. They result in a narrowing of the scope of the SAGES’ opinion and a broadening of the scope of an individual sage’s opinion. By applying rational criteria, these reviews have the effect of undermining the SAGES authority. However, the full body of twenty-one Toseftan reviews is apparently motivated by an increased emphasis on rational analysis rather than an agenda to undermine that authority. This approach prefigures the later, more comprehensive use of rational analysis to evaluate the whole of tradition that is found in the Babylonian Talmud. / Old Testament & Ancient Near Eastern Studies / D. Litt. et Phil. (Judaica)

La thèse propose une nouvelle théorie de l’argumentation – bidimensionnelle – reposant sur deux paramètres :la force et l’orientation. Quatre types de marqueurs sont identifiés, articulés autour de ces deux paramètres. <p>Le chapitre 1 porte sur le réductionnisme topique :la théorie selon laquelle tous les arguments sont défaisables, c’est-à-dire réfutables.<p>Le chapitre 2 retrace l’histoire du réductionnisme logique :la théorie selon laquelle tous les arguments valides sont indéfaisables. L’argument étudié est la définition.<p>Le chapitre 3 présente la théorie bidimensionnelle, qui explique à la fois les arguments défaisables et indéfaisables.<p>Les chapitre 3 et 4 sont une application de la théorie bidimensionnelle de l’argumentation.<p>Le chapitre 4 étudie l’argument appelé présomption. <p>Le chapitre 5 offre un traitement nouveau de l’argument a fortiori.<p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. They result in a narrowing of the scope of the SAGES’ opinion and a broadening of the scope of an individual sage’s opinion. By applying rational criteria, these reviews have the effect of undermining the SAGES authority. However, the full body of twenty-one Toseftan reviews is apparently motivated by an increased emphasis on rational analysis rather than an agenda to undermine that authority. This approach prefigures the later, more comprehensive use of rational analysis to evaluate the whole of tradition that is found in the Babylonian Talmud. / Biblical and Ancient Studies / D. Litt. et Phil. (Judaica)

This thesis introduces the study of inmate marginalia as a method for understanding inmates’ uses of texts in prison libraries and for understanding the motivations for these uses. Marginalia are the notes, drawings, underlining, and other markings left by readers in the texts with which they interact. I use the examples of the Talmudic projects to set a precedent for the integration of marginal discourses into the central discourse of society. Next, I discuss the arguments surrounding the use of texts in prison libraries, including an outline for an ideal study of inmate marginalia. Finally, I discuss the findings of my on-site research at four prison libraries in Washington State. After scanning evidence of marginalia from forty-eight texts, a relatively small sample, I divided the marginalia by gender of facility, genre of text, address of the marginalia, and type of marginalia and found statistically significant correlations (p < 0.05) between gender and genre, gender and address, gender and type, and genre and type. However, while these correlations are statistically weak and require further investigation, the statistically significant correlations indicate the potential for integrating inmate marginalia studies into the scholarly discussions regarding inmates’ interactions with texts in prison.