The Talmud in Its Iranian Context

Bakhos, Carol

doi:10.1628/978-3-16-151468-5

Cited by 31 publications

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“…Fol- These works make the case for the importance of studying the Babylonian Talmud in light of Sasanian and Christian (Greek and Syriac) monastic literature, respectively. In addition to these monographs, several collected volumes of essays dedicated to Judaism and the Talmud in the cultural world of Sasanian Persia (Bakhos & Shayegan, 2010;Gabbay & Secunda, 2014;Herman, 2014b;Herman & Rubenstein, 2018) and other works focusing on the Roman East (Kalmin, 2014 and have appeared within the past 10 years. The wealth of scholarship on the Bavli in its various contexts has also become the focus of multiple panels at major conferences and the sole topic of smaller colloquia.…”

Section: A Brief Chronological Overviewmentioning

confidence: 99%

The Babylonian Talmud in its cultural context

Goldstone

2019

Religion Compass

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The Babylonian Talmud is a foundational work for the development of Jewish law and a centerpiece for the study of rabbinic literature. One of the fastest growing trends in the academic study of the Talmud is the contextualization of this text against the background of Greco–Roman, Sasaniageneration of Talmudic studiesn Persian, and Zoroastrian, as well as Syriac and Christian works. This article surveys the history of the study of the Babylonian Talmud in light of a variety of cultural contexts and provides a close look at some of the major products of this line of research.

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Section: A Brief Chronological Overviewmentioning

confidence: 99%

The Babylonian Talmud in its cultural context

Goldstone

2019

Religion Compass

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Material Culture of the Jews of Sasanian Mesopotamia

Mokhtarian¹

2020

A Companion to Late Ancient Jews and Judaism

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Empires of Faith in Late Antiquity

Elsner

2020

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The study of the ancient Mediterranean world has traditionally been a hotbed of ancestralist rivalries and competitive modern genealogies (nationalist and cosmopolitan, Christiano-centric and anti-Christian). This is especially true for what have beenfrom a European viewpointthe privileged cultures of Greece and Rome. No account of Roman religion can be free of centuries of layered debate on these issues: consciously or unconsciously, the field is a tangle of constantly outdated 'presentisms' deriving their authority from accounts of a special, shared and collective past. 1 But Roman religion has a very special place within these narratives: it is not Christianityit represents the past before the continuing Christian present, which Western scholarship has either upheld or detested since the Enlightenmentand it is not Greece, wherein the highest cultural and philosophical ideals of Europe were always vested. In no other field with which this book is concerned are the self-contradictions of a long history of varieties of investments more directly manifest, than in the subject of visual and material culture in relation to Roman religion.Let us begin, as histories of Roman religions never begin, with an object. Of all the types of object we have from the Classical past, perhaps none so typifies our sense of ancient religion as the altar (Figure 3.1). 2 Altars are everywhere, with an impressive spectrum of possible artistic embellishments, inscribed ancient languages and contextual settings. They impel us 1 For the classic philosophical account of 'presentism' in the writing of history ('all history is contemporary history'), see B.

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The Talmud in Its Iranian Context

Cited by 31 publications

References 0 publications

The Babylonian Talmud in its cultural context

The Babylonian Talmud in its cultural context

Material Culture of the Jews of Sasanian Mesopotamia

Empires of Faith in Late Antiquity

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