Download Shoshannat Yaakov: Jewish and Iranian Studies in Honor of by Shai Secunda PDF

By Shai Secunda

Shoshannat Yaakov honors Yaakov Elman, Professor of Talmud at Yeshiva collage, and celebrates Elman’s contributions to a extensive variety of disciplines inside Jewish and Iranian reports. The end result of Elman’s seminal undertaking of bringing jointly of students of Iranian reviews and Talmud in ways in which have remodeled either disciplines, are good represented during this quantity, including scholarship that levels from moment Temple Judaism to past due vintage Judaism, Zoroastrianism, Samaritanism and Christianity.

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Extra info for Shoshannat Yaakov: Jewish and Iranian Studies in Honor of Yaakov Elman

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They follow one upon the other with about a letter-space separating them. On the other hand, despite the fragmentary state of the manuscript, the vacat in line 7 between the second law and the law of the accused bride that follows it is quite clear. Our fijirst observation regarding these laws is that they relate to the Bible in very diffferent ways. We shall argue that the fijirst law, in lines 3–6, is scripturally based, even though it does not seem, prima facie, to employ language that is modeled on any single biblical passage.

In 4Q271, however, the law prohibits a man from marrying a woman whose behavior while single has been called into question unless she is examined by trustworthy women at the command of the mebaqqer. ”38 It is thus unlikely that the law in 4Q271 can be related analytically to Deut. 22:13–21, which is clearly the source of the law in 4Q159. As a result, I doubt that the parallels between 4Q159 and CD/4QD are striking enough for us to build connections between the two documents upon them, as Hempel herself is careful to note.

24 For example, Ps 68:19 ‫ לקחת מתנות באדם‬is rendered by the targum of Psalms ‫ ;אליפת פתגמי אוריתא יהבתא יתהון מתנן לבני נשא‬the fijirst underlined word represents ‫ לקחת‬and is assigned a new direct object, while ‫יהבתא‬, which has no parallel in the Hebrew text, governs the underlined object that stands for ‫מתנות באדם‬. Admittedly this technique is employed more in the interpretation of poetry than of prose, and especially in the treatment of particularly intractable verses, but the technique in this passage of 4Q159 appears, nevertheless, to be similar.

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