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100   $a20140407h20142014  uy             0
101 0 $aeng
135   $aurun#---|u||u
181   $ctxt
182   $cc
183   $acr
200 10$aTradition and the formation of the Talmud /$fMoulie Vidas
205   $aCore Textbook
210  1$aPrinceton, New Jersey ;$aOxfordshire, England :$cPrinceton University Press,$d2014.
210  4$dİ2014
215   $a1 online resource (251 p.)
300   $aBased on a thesis (Ph. D) Princeton University, 2009.
311 0 $a0-691-17086-X 
311 0 $a0-691-15486-4 
320   $aIncludes bibliographical references and indexes.
327   $tFront matter --$tContents --$tA Note on Style Conventions --$tIntroduction --$tPart I --$tChapter One. The Alterity of Tradition --$tChapter Two. The Division into Layers --$tChapter Three. Composition as Critique --$tPart II --$tChapter Four. Scholars, Transmitters, and the Making of Talmud --$tChapter Five. The Debate about Recitation --$tChapter Six. Tradition and Vision --$tConclusion --$tAcknowledgments --$tBibliography --$tSource Index --$tSubject Index
330   $aTradition and the Formation of the Talmud offers a new perspective on perhaps the most important religious text of the Jewish tradition. It is widely recognized that the creators of the Talmud innovatively interpreted and changed the older traditions on which they drew. Nevertheless, it has been assumed that the ancient rabbis were committed to maintaining continuity with the past. Moulie Vidas argues on the contrary that structural features of the Talmud were designed to produce a discontinuity with tradition, and that this discontinuity was part and parcel of the rabbis' self-conception. Both this self-conception and these structural features were part of a debate within and beyond the Jewish community about the transmission of tradition. Focusing on the Babylonian Talmud, produced in the rabbinic academies of late ancient Mesopotamia, Vidas analyzes key passages to show how the Talmud's creators contrasted their own voice with that of their predecessors. He also examines Zoroastrian, Christian, and mystical Jewish sources to reconstruct the debates and wide-ranging conversations that shaped the Talmud's literary and intellectual character.
606   $aTalmud$xHistory
606   $aJewish law$xInterpretation and construction
610   $aAmoraic tradition.
610   $aBabylonian Talmud.
610   $aBava Qamma.
610   $aChristian literature.
610   $aChristian sources.
610   $aChristianity.
610   $aChristians.
610   $aHekhalot literature.
610   $aHekhalot tradition.
610   $aIsrael.
610   $aJewish culture.
610   $aJewish genealogy.
610   $aJewish history.
610   $aJewish people.
610   $aJewish tradition.
610   $aJews.
610   $aJudaism.
610   $aMesopotamia.
610   $aOral Torah.
610   $aPalestinian Talmud.
610   $aRav Yehuda.
610   $aSar ha-Torah narrative.
610   $aScripture.
610   $aTorah study.
610   $aWritten Torah.
610   $aZoroastrian literature.
610   $aZoroastrian ritual.
610   $aZoroastrian sources.
610   $aanonymous layer.
610   $aapodictic rulings.
610   $aattributed rulings.
610   $aauthority.
610   $acomposition.
610   $adialectic.
610   $adiscontinuity.
610   $agenealogical knowledge.
610   $agenealogical tradition.
610   $aintellectual history.
610   $alayered structure.
610   $aliterary design.
610   $aliturgy.
610   $amystical Jewish sources.
610   $aoral tradition.
610   $arabbinic culture.
610   $arabbis.
610   $arecitation.
610   $areligious text.
610   $asacred texts.
610   $ascholarship.
610   $aself-definition.
610   $aself-presentation.
610   $astam.
610   $asugya.
610   $asugyot.
610   $atanna'im.
610   $atradition.
615  0$aTalmud$xHistory.
615  0$aJewish law$xInterpretation and construction.
676   $a296.1/25066
700   $aVidas$b Moulie$f1983-$01687306
801  0$bMiAaPQ
801  1$bMiAaPQ
801  2$bMiAaPQ
906   $aBOOK
912   $a9910825595403321
996   $aTradition and the formation of the Talmud$94060681
997   $aUNINA