Half a century ago, the primary contours of the history of the Jews in Roman times were not subject to much debate. This standard account collapsed, however, when a handful of insights undermined the traditional historical method, the method long enlisted by historians for eliciting facts from sources. In response to these insights, a new historical method gradually emerged. Rewriting Ancient Jewish History critiques the traditional historical method and makes a case for the new one, illustrating how to write anew ancient Jewish history. At the heart of the traditional historical method lie three fundamental presumptions. The traditional historical method regularly presumes that multiple versions of a text or tradition are equally authentic; it presumes that many ancient Jewish sources are the products of largely immanent forces of cloistered Jewish communities; and, barring any local grounds for suspicion, it presumes that most ancient Jewish texts faithfully reflect their sources and reliably recount events. Rewriting Ancient Jewish History unfurls the failings of this approach; it promotes the new historical method which circumvents the flawed traditional presumptions while plotting anew the limits of rational argumentation in historical inquiry. This crucial reappraisal is a must-read for students of Jewish and Roman history alike, and a fascinating case-study in how historians should approach their ancient sources.

In third-century CE Palestine, the leading member of the rabbinic movement put together a highly popular wisdom treatise entitled Tractate Avot. Though Avot has inspired hundreds of commentaries, this book marks the first comprehensive effort to situate Avot within the context of the Graeco-Roman Near East. Following his novel interpretation of Avot, Amram Tropper relates the text to ancient Jewish literary paradigms as well as to relevant socio-political, literary, and intellectual streams of the contemporary Near East. Through comparisons to ancient wisdom literature, the Second Sophistic, Greek and Christian historiography, contemporary collections of sayings, and classical Roman jurisprudence, Tropper interprets Avot in light of the local Jewish context as well as the ambient cultural atmosphere of the contemporary Near East.

Half a century ago, the primary contours of the history of the Jews in Roman times were not subject to much debate. This standard account collapsed, however, when a handful of insights undermined the traditional historical method, the method long enlisted by historians for eliciting facts from sources. In response to these insights, a new historical method gradually emerged. Rewriting Ancient Jewish History critiques the traditional historical method and makes a case for the new one, illustrating how to write anew ancient Jewish history. At the heart of the traditional historical method lie three fundamental presumptions. The traditional historical method regularly presumes that multiple versions of a text or tradition are equally authentic; it presumes that many ancient Jewish sources are the products of largely immanent forces of cloistered Jewish communities; and, barring any local grounds for suspicion, it presumes that most ancient Jewish texts faithfully reflect their sources and reliably recount events. Rewriting Ancient Jewish History unfurls the failings of this approach; it promotes the new historical method which circumvents the flawed traditional presumptions while plotting anew the limits of rational argumentation in historical inquiry. This crucial reappraisal is a must-read for students of Jewish and Roman history alike, and a fascinating case-study in how historians should approach their ancient sources.

The story of Bar Qamtza is one of the most famous stories in all rabbinic literature. In this tragic tale, a private feud at a Jerusalem banquet triggers a series of events which eventually culminates in the destruction of the Second Temple in Jerusalem. Until the Holocaust, Jews commonly viewed the razing of the Second Temple as the greatest calamity in all Jewish history, and for many Jews through the ages, the story of Bar Qamtza explained why it had happened. In time, the story also became emblematic of the internal strife and divisive infighting which have troubled Jewish communities time and again across the generations. In A Tragedy of Errors: Bar Qamtza and the Fall of Jerusalem, Amram Tropper enlists this well-known rabbinic tale as a window into the world of its authors and early audiences. Through a close reading and thick description of the story, Tropper illuminates ancient Jewish social ideals and cultural practices, religious beliefs and literary trajectories, historical imaginings and political inclinations, systemic structures and institutional realities. In Tropper's hands, the story of Bar Qamtza serves as a springboard for exploring the interplay of the minutiae of everyday life in antiquity and the overarching architecture of Jewish society under Rome and Persia.