03772nam 22007092 450 991081990750332120151005020621.01-139-88974-51-107-05501-61-107-47917-71-107-05967-41-107-05614-41-107-05844-91-139-56506-01-107-05720-5(CKB)2550000001108158(EBL)1182986(OCoLC)841487785(SSID)ssj0000857616(PQKBManifestationID)11510215(PQKBTitleCode)TC0000857616(PQKBWorkID)10867053(PQKB)10846163(UkCbUP)CR9781139565066(MiAaPQ)EBC1182986(Au-PeEL)EBL1182986(CaPaEBR)ebr10740513(CaONFJC)MIL508501(EXLCZ)99255000000110815820120713d2013|||| uy| 0engur|||||||||||txtrdacontentcrdamediacrrdacarrierGender and timebound commandments in Judaism /Elizabeth Shanks AlexanderCambridge :Cambridge University Press,2013.1 online resource (xviii, 281 pages) digital, PDF file(s)Title from publisher's bibliographic system (viewed on 05 Oct 2015).1-107-03556-2 1-299-77250-1 Includes bibliographical references and indexes.Part I. Gender and the Tannaitic Rule: 1. The rule and social reality: conceiving the category, formulating the rule; 2. Between man and woman: lists of male-female difference -- Part II. Talmudic Interpretation and the Potential for Gender: 3. How tefillin became a positive commandment not occasioned by time; 4. Shifting orthodoxies; 5. From description to prescription -- Part III. Gender in Women's Ritual Exemptions: 6. Women's exemption from Shema and tefillin; 7. Torah study as ritual; 8. The fringes debate: a conclusion of sorts -- Epilogue.The rule that exempts women from rituals that need to be performed at specific times (so-called timebound, positive commandments) has served for centuries to stabilize Jewish gender. It has provided a rationale for women's centrality at home and their absence from the synagogue. Departing from dominant popular and scholarly views, Elizabeth Shanks Alexander argues that the rule was not conceived to structure women's religious lives, but rather became a tool for social engineering only after it underwent shifts in meaning during its transmission. Alexander narrates the rule's complicated history, establishing the purposes for which it was initially formulated and the shifts in interpretation that led to its being perceived as a key marker of Jewish gender. At the end of her study, Alexander points to women's exemption from particular rituals (Shema, tefillin and Torah study), which, she argues, are better places to look for insight into rabbinic gender.Gender & Timebound Commandments in JudaismWomen in JudaismSex roleReligious aspectsJudaismFeminismReligious aspectsJudaismJewish womenReligious lifeWomen in Judaism.Sex roleReligious aspectsJudaism.FeminismReligious aspectsJudaism.Jewish womenReligious life.296.4082REL040000bisacshAlexander Elizabeth Shanks1967-1706498UkCbUPUkCbUPBOOK9910819907503321Gender and timebound commandments in Judaism4093951UNINA