By Christine Elizabeth Hayes
During this booklet, Hayes addresses the significant obstacle in talmudic experiences over the genesis of halakhic (legal) divergence among the Talmuds produced by means of the Palestinian rabbinic neighborhood (c. 370 C.E.) and the Babylonian rabbinic group (c. 650 C.E.). Hayes analyzes chosen divergences among parallel passages of the 2 Talmuds. continuing on a case-by-case foundation, she considers no matter if exterior impacts (cultural or nearby differences), inner components (textual, hermeneutical, or dialectical), or a few intersection of the 2 most sensible money owed for the variations.
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Extra resources for Between the Babylonian and Palestinian Talmuds: Accounting for Halakhic Difference in Selected Sugyot from Tractate Avodah Zarah
Introduction 23 From literary development to history: having established the status of some narrative details as primary and some as secondary, resulting from the abovementioned processes, we must apply this to the clarification of historic descriptions of the events portrayed in those narratives. (1987:75) Here Friedman is concerned only with the historicity question as it pertains to Babylonian aggadic accounts of Palestinian events and personages. Thus his method and argument are perfectly cogent—the secondary materials found only in the Babylonian text and unsubstantiated by Palestinian sources are probably literary embellishments that cannot be used as reliable historic evidence for the events portrayed in those narratives.
Neusner in this context specifically argues against the possibility that the orderly unfolding and consistency of attributions was pseudepigraphically imposed on the material at the time of its redaction. Likewise, Kalmin concludes, regarding talmudic texts generally, that "rabbis depicted as later comment on statements by rabbis depicted as earlier, and contemporaries comment on statements by contemporaries" (1994:12). With few exceptions, chronological order is preserved. 19 In his recent book (1994), Kalmin argues that "the Bavli attests to a variety of rhetorical, terminological, institutional and attitudinal differences between early and later, Palestinian and Babylonian, and attributed and anonymous sources" (11).
Leaving aside the question of the historicity or reliability of the primary Palestinian story (a problem in itself), Friedman suggests that secondary details appearing only in the Bavli —even if plausible and nonlegendary in character—are probably a part of the Bavli's embellishment or reformulation. He summarizes his method as follows: Much of the narrative Aggadah in the BT is of Palestinian origin. The literary sources used by the BT have generally not survived, but many parallels exist in the PT and Midrashim.