LEADER 03798nam 22007092 450 001 9910779984103321 005 20151005020621.0 010 $a1-139-88974-5 010 $a1-107-05501-6 010 $a1-107-47917-7 010 $a1-107-05967-4 010 $a1-107-05614-4 010 $a1-107-05844-9 010 $a1-139-56506-0 010 $a1-107-05720-5 035 $a(CKB)2550000001108158 035 $a(EBL)1182986 035 $a(OCoLC)841487785 035 $a(SSID)ssj0000857616 035 $a(PQKBManifestationID)11510215 035 $a(PQKBTitleCode)TC0000857616 035 $a(PQKBWorkID)10867053 035 $a(PQKB)10846163 035 $a(UkCbUP)CR9781139565066 035 $a(MiAaPQ)EBC1182986 035 $a(Au-PeEL)EBL1182986 035 $a(CaPaEBR)ebr10740513 035 $a(CaONFJC)MIL508501 035 $a(EXLCZ)992550000001108158 100 $a20120713d2013|||| uy| 0 101 0 $aeng 135 $aur||||||||||| 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$aGender and timebound commandments in Judaism /$fElizabeth Shanks Alexander$b[electronic resource] 210 1$aCambridge :$cCambridge University Press,$d2013. 215 $a1 online resource (xviii, 281 pages) $cdigital, PDF file(s) 300 $aTitle from publisher's bibliographic system (viewed on 05 Oct 2015). 311 $a1-107-03556-2 311 $a1-299-77250-1 320 $aIncludes bibliographical references and indexes. 327 $aPart 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. 330 $aThe 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. 517 3 $aGender & Timebound Commandments in Judaism 606 $aWomen in Judaism 606 $aSex role$xReligious aspects$xJudaism 606 $aFeminism$xReligious aspects$xJudaism 606 $aJewish women$xReligious life 615 0$aWomen in Judaism. 615 0$aSex role$xReligious aspects$xJudaism. 615 0$aFeminism$xReligious aspects$xJudaism. 615 0$aJewish women$xReligious life. 676 $a296.4082 686 $aREL040000$2bisacsh 700 $aAlexander$b Elizabeth Shanks$f1967-$01480082 801 0$bUkCbUP 801 1$bUkCbUP 906 $aBOOK 912 $a9910779984103321 996 $aGender and timebound commandments in Judaism$93696566 997 $aUNINA