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Jewish Babylonia between Persia and Roman Palestine (Hardcover)
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Jewish Babylonia between Persia and Roman Palestine (Hardcover)
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The Babylonian Talmud was compiled in the third through sixth
centuries CE, by rabbis living under Sasanian Persian rule in the
area between the Tigris and Euphrates rivers. What kind of society
did these rabbis inhabit? What effect did that society have on
important rabbinic texts?
In this book Richard Kalmin offers a thorough reexamination of
rabbinic culture of late antique Babylonia. He shows how this
culture was shaped in part by Persia on the one hand, and by Roman
Palestine on the other. The mid fourth century CE in Jewish
Babylonia was a period of particularly intense
"Palestinianization," at the same time that the Mesopotamian and
east Persian Christian communities were undergoing a period of
intense "Syrianization." Kalmin argues that these closely related
processes were accelerated by third-century Persian conquests deep
into Roman territory, which resulted in the resettlement of
thousands of Christian and Jewish inhabitants of the eastern Roman
provinces in Persian Mesopotamia, eastern Syria, and western
Persia, profoundly altering the cultural landscape for centuries to
come.
Kalmin also offers new interpretations of several fascinating
rabbinic texts of late antiquity. He shows how they have often been
misunderstood by historians who lack attentiveness to the role of
anonymous editors in glossing or emending earlier texts and who
insist on attributing these texts to sixth century editors rather
than to storytellers and editors of earlier centuries who
introduced changes into the texts they learned and transmitted. He
also demonstrates how Babylonian rabbis interacted with the
non-rabbinic Jewish world, often in the form of the incorporation
of centuries-oldnon-rabbinic Jewish texts into the developing
Talmud, rather than via the encounter with actual non-rabbinic Jews
in the streets and marketplaces of Babylonia. Most of these texts
were "domesticated" prior to their inclusion in the Babylonian
Talmud, which was generally accomplished by means of the
rabbinization of the non-rabbinic texts. Rabbis transformed a
story's protagonists into rabbis rather than kings or priests, or
portrayed them studying Torah rather than engaging in other
activities, since Torah study was viewed by them as the most
important, perhaps the only important, human activity.
Kalmin's arguments shed new light on rabbinic Judaism in late
antique society. This book will be invaluable to any student or
scholar of this period.
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