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Extra info for Rabbinic Perspectives: Rabbinic Literature and the Dead Sea Scrolls (Studies on the Texts of the Desert of Judah)
Dimant and U. Rappaport; STDJ 10; Leiden: Brill; Jerusalem: The Hebrew University Magnes Press and Yad Izhak Ben-Zvi, 1992), 3–17; D. Dimant, “The Qumran Manuscripts: Contents and SigniÀcance,” in Time to Prepare the Way in the Wilderness: Papers on the Qumran Scrolls by Fellows of the Institute for Advanced Studies of the Hebrew University, Jerusalem, 1989–1990 (ed. D. Dimant and L. H. Schiffman; STDJ 16; Leiden: Brill, 1995), 23–58; and recently A. Lange, “Kriterien essenischer Texte,” in Frey and Stegemann, Qumran kontrovers, 59–69; C.
N. Epstein, Introduction to Tannaitic Literature: Mishna, Tosephta, and Halakhic Midrashim (ed. E. Z. Melamed; Jerusalem: The Hebrew University Magnes Press; Tel Aviv: Dvir, 1957 [Hebrew]); D. Weiss-Halivni, Sources and Traditions: A Source-Critical Commentary on the Talmud (Hebrew). : Harvard University Press, 1986). ; BJS 129; Atlanta: Scholars Press, 1988), here 17–21. 75 Cf. A. J. Saldarini, “‘Form Criticism’ of Rabbinic Literature,” JBL 96 (1976): 257– 74; Booth, Jesus and the Laws of Purity, 130–50; K.
57 Cf. Cozijnsen, “Critical Contribution,” 92–94 (quotation p. 94). 58 Cozijnsen mentions R. Barthes’s position as foreshadowing “radical intertextuality”: “Critical Contribution,” 94 n. 63. ” Within the latter, however, one still has to distinguish between different modes of reception, and in this respect I would disagree with Cozijnsen’s dismissal of the choice between “analogy” and “genealogy” (and, within the latter, between “common tradition” and “literary dependence”). It may be added that Cozijnsen’s remarks are directed towards a comparison of texts and cultures which may be quite different from one another at various points (the New Testament and Greco-Roman literature).