Nul n'était mieux qualifié que l'autour de ce livre - docteur en philosophie et rabbin de la synagogue de Birmingham - pour entreprendre le véritable tour de force qu'il a réussi en réalisant la synthèse de l'enseignement contenu dans le Talmud. La richesse de son information n'a d'égale que la maîtrise avec laquelle il répartit son savoir en une suite de chapitres aussi clairs que précis. Cet ouvrage, pendant longtemps encore, rendra d'inestimables services à ses lecteurs.

Wide-ranging and astutely argued, Talmud /and/ Philosophy examines the intersections, partitions, and mutual illuminations and problematizations of western philosophy and the Talmud. Among its devoted students or "learners," the Talmud - both as text and mode of thought - is a constantly unfolding truth about humans in their relationship to God in the world. Among many philosophers, the Talmud has been at best an idealized and remote object, and at worse, if noticed at all, an object for curiosity. The contributors (...) to this volume collectively turn on and probe a new mode of inquiry by approaching the very question of partitions, conjunctions and disjunctions between the Talmud and philosophy as the guiding question of their inquiry. Rather than using the Talmud and its modes of argumentation to develop existing philosophical themes, the essays probe the question of how the Talmud as an intellectual discipline sheds new light on the unfolding of philosophy in the history of thought. (shrink)

We describe the state of the Talmudic Logic project as of end of 2019. The Talmud is the most comprehensive and fundamental work of Jewish religious law, employing a large number of logical components centuries ahead of their time. In many cases the basic principles are not explicitly formulated, which makes it difficult to formalize and make available to the modern student of Logic. This project on Talmudic Logic, aims to present logical analysis of Talmudic reasoning using modern logical tools. (...) We investigate principles of Talmudic Logic and publish a series of books, one book or more for each principle. The series begins with the systematic analysis of Talmudic inference rules. The first book shows that we can present Talmudic reasoning intuitions as a systematic logical system basic to modern non-deductive reasoning, such as Argumentum A Fortiori, Abduction and Analogy. The second book offers a systematic common sense method for intuitively defining sets and claims that this method adequately models the Talmudic use of the rules Klal uPrat. These books also criticize modern Talmudic research methodology. Later books deal with additional topics like Deontic logic, and Temporal logic, Agency and processes in the Talmud and more. The aims of the project are two fold: 1. To import into the Talmudic study modern logical methods with a view to help understand complicated Talmudic passages, which otherwise cannot be addressed. 2. To export from the Talmud new logical principles which are innovative and useful to modern contemporary logic. (shrink)

Un célèbre enseignement du Talmud de Babylone maudit la « sagesse grecque ». Or qu’est-ce que la « sagesse grecque »? On a souvent compris que le Talmud récusait la philosophie. C’est pourtant une lecture hâtive et, en définitive, erronée. Car par « sagesse grecque », le Talmud entend désigner une forme d’intelligence pratique qui caractérise les hommes de pouvoir. Ce que le Talmud maudit, c’est donc une forme de « machiavélisme » avant la lettre, et non une radicalité rationaliste.

In lieu of an abstract, here is a brief excerpt of the content:The Talmud Meets Church HistoryDaniel Boyarin (bio)Virginia Burrus. Chastity as Autonomy: Women in the Stories of the Apocryphal Acts. New York: Edwin Mellen, 1987.———. ‘“Equipped for Victory’: Ambrose and the Gendering of Orthodoxy.” Journal of Early Christian Studies 4.4 (1996): 461–75.———. The Making Of A Heretic: Gender, Authority, And The Priscillianist Controversy. Berkeley: U of California P, 1995.———. “Reading Agnes: The Rhetoric of Gender in Ambrose and Prudentius.” Journal (...) of Early Christian Studies 3.1 (1995): 25–46.———. “Word and Flesh: The Bodies and Sexuality of Ascetic Women in Christian Antiquity.” Journal of Feminist Studies in Religion 10.1 (1994): 27–51.[1] Prologue: Morningside Heights, 1941—A Talmudist Meets a Church HistorianIn 1944, my teacher Saul Lieberman published a classic essay in which he treated talmudic martyrology in the context of patristic literature. 1 The article had been written under the inspiration of his meeting and friendship with Henri Gregoire, the great Belgian church historian, then a refugee from the Nazis in the Morningside Heights neighborhood in New York, where Lieberman, the great Lithuanian talmudist, had also found refuge and where the two met. Nearly a half-century later, this student of Lieberman’s met another church historian, Virginia Burrus, in Morningside Heights under happier circumstances, when both of us were participants at a conference on asceticism at Union Theological Seminary, and a similar intellectual interaction began. This paper represents some of the first fruits of that second encounter and aspires to modestly continue the enterprise begun by the first.[2] Intertextuality and InterdisciplinarityAveril Cameron has recently written:The myth of early Christianity as the resort of the poor and underprivileged is precisely that, and a very convenient one it has been. It is a myth that rests, moreover, on the fallacy of an original Christianity uncontaminated by external influences; but its holders then have to explain how this “new” faith could make [End Page 52] the leap to center stage. Thus, we have been told, “the naiveté of the early Christian speech came in the course of time to wed itself to the cultures of the world.” But while much of current New Testament scholarship is directed at the internal (that is, theological) articulation of the texts, there is also a perceptible trend towards a mode of interpretation that balances the external and internal factors operative in the literary texts. It is thus less a question of the degree of “influence” of Greco-Roman or Jewish literary or philosophical elements on early Christian writing than of their integral relationship.[37–38]Judaism also (and Jewish scholarship) has had a stake in inscribing itself as pure and uncontaminated, for reasons that Philip Alexander has articulated: “The attempt to [lay down a norm for Judaism in the first century] barely conceals apologetic motives—in the case of Christianity a desire to prove that Christianity transcended or transformed Judaism, in the case of Jews a desire to suggest that Christianity was an alien form of Judaism which deviated from the true path” [3]. Indeed, the very distinctness of Judaism has been articulated by Jews as precisely its distance from a “syncretistic” Christianity whose defining feature is that it is somehow a composite of Judaism and Hellenism. 2In this essay, in conversation with some of the work of Burrus, I wish to begin to suggest a few of the ways that study of the Talmud can be further enriched through the engagement of talmudic scholars with the recent sophisticated (and especially gender-oriented) work being done on early Christianity. Indeed, I will be hinting (and in future work explicitly arguing) that we have to begin seriously thinking about Judaeo-Christianity as a single cultural system: contentious, dialectical, polemical, and sometimes friendly, but—I hasten to add—not moralistic in the homogenized “family values” sense implied by the modern usage of this term. I put forth here, as a case in point, that the richest contexts for understanding the sets of cultural tensions that gave rise to a particular talmudic text are to be uncovered in contemporary patristic literature. From the point of view of a New Historicist approach to talmudic literature, this suggests that the... (shrink)

volume 1. God, self, and family -- volume 2. The Jewish community and beyond.

Levinas’s conception of listening for the “trace” of the infinite implies that the human spirit grows when it comes into contact with something greater than it had previously known. When Levinas reads the Talmud, sourcebook of Jewish Law, he tries to enter into conversation with it, allowing the meaning of the text to expand to touch his own contemporary concerns. At the flip side of this expansion, however, lies my worry that the text junctions as a “totality,” assimilating all contemporary (...) concerns to its discussions. At this time of rebuilding in Jewish history, Jews cannot afford narrow conceptions of Jewish practice. This essay does not attempt to elucidateLevinas’s thought, but to use some insights gained from reading his work to think about contemporary Judaism. (shrink)

This paper examines the deontic logic of the Talmud. We shall find, by looking at examples, that at first approximation we need deontic logic with several connectives: O T A Talmudic obligation F T A Talmudic prohibition F D A Standard deontic prohibition O D A Standard deontic obligation. In classical logic one would have expected that deontic obligation O D is definable by $O_DA \equiv F_D\neg A$ and that O T and F T are connected by $O_TA \equiv F_T\neg (...) A$ This is not the case in the Talmud for the T (Talmudic) operators, though it does hold for the D operators. We must change our underlying logic. We have to regard {O T , F T } and {O D , F D } as two sets of operators, where O T and F T are independent of one another and where we have some connections between the two sets. We shall list the types of obligation patterns appearing in the Talmud and develop an intuitionistic deontic logic to accommodate them. We shall compare Talmudic deontic logic with modern deontic logic. (shrink)

A witty and wide-ranging exploration of a book that has perplexed and delighted people for centuries: the Talmud. For numerous centuries, the Talmud--an extraordinary work of Jewish ethics, law, and tradition--has compelled readers to grapple with how to live a good life. Full of folk legends, bawdy tales, and rabbinical repartee, it is inspiring, demanding, confounding, and thousands of pages long. As Liel Leibovitz enthusiastically explores the Talmud, what has sometimes been misunderstood as a dusty and arcane volume becomes humanity's (...) first self-help book. How the Talmud Can Change Your Life contains sage advice on an unparalleled scope of topics, which includes communicating with your partner, dealing with grief, and being a friend. (shrink)

This monograph uses deconstruction—a philosophical movement originated by Jacques Derrida—to read the most authoritative book in Judaism: the Talmud. Examining deconstruction in comparison with Kant’s and Hegel’s philosophies, the volume argues that the movement opens an innovative debate on Jewish Law. -/- First, the monograph interprets deconstruction within the major streams of continental philosophy; then, it criticizes many aspects of Foucault’s and Agamben’s philosophy, rejecting their notion of law. On these premises, the research delivers a close examination of many fundamental (...) aspects of the Talmud. Consequently, it provides a short history of Rabbinic literature, a history of the dissemination of the Talmud from Babylon to Northern France, and an analysis of Talmudic vocabulary from a deconstructive perspective. Each key concept of the Talmud is analysed according to the deconstructive dialectics between orality and writing. Closing with a comparison between the Talmud and Derrida’s most enigmatic text, Glas, the study argues that deconstruction dismantles the traditional notion of the Talmud to outline a new approach to Jewish Law. -/- Reading the Talmud through deconstruction, this new angle makes the volume an essential resource for students and scholars interested in Jewish studies, continental philosophy, and the Middle East. (shrink)

Abstract This article traces a historical shift, and in particular its erasure from memory on the intellectual map of the West, in concepts of subjectivity across practices of rabbinic thinking in late antiquity, medieval interpretations of the Talmud, and modern talmudic scholarship. I first introduce a comparative perspective that relies on a mutual hermeneutics of philosophical and talmudic traditions. I consequently engage with Alain de Libera's archaeological analysis of the birth of the thinking subject in medieval philosophy and theology. In (...) this light, I analyze the role of the notion of the thinking subject in construing the Talmud from Maimonides to contemporary Talmud criticism. Finally, I explore the implications of de Libera's program of a philosophical archaeology of the thinking subject for mapping the complex relationship of mutual presupposition and exclusion between philosophical, rhetorical, and talmudic traditions of thinking in antiquity, as manifested in the larger scope of these traditions. (shrink)

Introduction.--The Old Testament as the main source of the later ethical teaching.--The development along the rabbinical line.--The non-rabbinical literature: The Apocrypha and pseudepigrapha. The New Testament and Philo.

Introduction.--The Old Testament as the main source of the later ethical teaching.--The development along the rabbinical line.--The non-rabbinical literature: The Apocrypha and pseudepigrapha. The New Testament and Philo.

The idea of corporate social responsibility is neither new nor radical. The core belief is that business managers, even in their role as managers, have responsibilities to society beyond profit maximization. Managers, in pursuing their primary goal of increasing shareholder value, have social responsibilities in addition to meeting the minimal requirements of the law. Nevertheless, the call for increased social responsibility on the part of business managers remains controversial. At least two major perspectives on social responsibility can be isolated. The (...) classical view, most closely identified with Milton Friedman, suggests that social responsibility is incompatible with a free enterprise economy. By contrast, advocates of increased social responsibility point out the desirability for voluntary (and at times costly) corporate activities which promote society's well being. The purpose of this essay is to briefly describe both the classical and pro-social responsibility perspectives. We suggest that while important differences in assumptions characterize the two distinct views, there is enough overlap and agreement to move the debate beyond the current stalemate. Specifically, we argue that the concept oflifnim mishurat hadin, an innovative and ancient Jewish legal doctrine which is usually translated as beyond the letter of the law, might serve as a model for modern legal and social thought. We examine talmudic and post-talmudic sources which apply this concept to the area of business ethics, and explore its applicability to the modern situation. Although the business ethics literature rarely refers to Talmudic and rabbinic sources, these texts reflect a sophisticated understanding of business practices and ethical problems. (shrink)

Este livro procura orientar o leitor em geral e os interessados em educação em particular, no estudo e na recuperação do Tratado de Pirkei Avot - Ética dos Pais, que integra o Talmud, à luz das modernas teorias da educação, permite o resgate de noções fundamentais relacionadas, principalmente, a atitudes e comportamentos do mestre e do aprendiz. Tais atitudes implicam uma relação horizontal e dialógica entre ambos e o constante intercâmbio de seus repertórios, condições imprescindíveis para a aquisição do conhecimento.

The essay offers a Jewish account of education in nonviolence by examining the first of Emmanuel Levinas' Talmudic readings ‘Toward the Other.’ I begin by exploring Levinas' unique philosophy of religious education, which nurtures responsibility for the other, as part of an alternative to enlightenment-orientated modern Jewish thought pioneered by the likes of Gershom Scholem, Martin Buber, and Franz Rosenzweig. I then consider a question raised by Yusef Waghid and Zehavit Gross at the 2012 meeting of the Philosophy of Education (...) Society of Great Britain in Oxford concerning whether one must forget in order to forgive great wrong doing such as South African Apartheid or the Holocaust of European Jewry. Through an examination of Levinas' treatment of several Talmudic passages, I argue that the Jewish tradition takes a paradoxical approach to this question. We should forget in order to remember wrong doing. The spiritual process that both perpetrators and victims must undergo in order to embrace this paradox, I contend, is a genuine education in nonviolence. (shrink)

In contemporary bioethics, the autonomy of the patient has assumed considerable importance. Progressing from a more limited notion of informed consent, shared decision making calls upon patients to voice the desires and preferences of their authentic self, engaging in choice among alternatives as a way to exercise deeply held values. One influential opinion in Jewish bioethics holds that Jewish law, in contradistinction to secular bioethics, limits the patient's exercise of autonomy only in those instances in which treatment choices are sensitive (...) to preferences. Here, we analyze a discussion in the Mishna, a foundational text of rabbinic Judaism, regarding patient autonomy in the setting of religiously mandated fasting, and commentaries in the Babylonian and Palestinian Talmuds, finding both a more expansive notion of such autonomy and a potential metaphysical grounding for it in the importance of patient self-knowledge. (shrink)

Robert Brandom's "The Pragmatist Enlightenment" describes the advent of American pragmatism as signaling a sea-change in our understanding of human reason away from the top-down Euclidian models of reasoning, warrant and knowledge inspired by the physical sciences, toward the far more bottom-up, narrative, inherently fallible and dialogical forms of reasoning of the life and human sciences. It is against this backdrop that Talmudic Judaism emerges not only as an early anticipation of the pragmatist enlightenment, but as going a substantial and (...) radical step beyond it, that in the context of religious commitment and reasoning, is unprecedented. (shrink)

The Talmud--an ancient and seminal text central to Rabbinic Judaism--is the focal point of this reference book. With more than 6,000 entries, this book serves as a path finder for those interested in the Talmud and a useful tool when searching for a particular Talmudic subject.

In this rich intellectual history of the French-Jewish philosopher Emmanuel Levinas's Talmudic lectures in Paris, Ethan Kleinberg addresses Levinas's Jewish life and its relation to his philosophical writings while making an argument for the role and importance of Levinas's Talmudic lessons. Pairing each chapter with a related Talmudic lecture, Kleinberg uses the distinction Levinas presents between "God on Our Side" and "God on God's Side" to provide two discrete and at times conflicting approaches to Levinas's Talmudic readings. One is historically (...) situated and argued from "our side" while the other uses Levinas's Talmudic readings themselves to approach the issues as timeless and derived from "God on God's own side." Bringing the two approaches together, Kleinberg asks whether the ethical message and moral urgency of Levinas's Talmudic lectures can be extended beyond the texts and beliefs of a chosen people, religion, or even the seemingly primary unit of the self. Touching on Western philosophy, French Enlightenment universalism, and the Lithuanian Talmudic tradition, Kleinberg provides readers with a boundary-pushing investigation into the origins, influences, and causes of Levinas's turn to and use of Talmud. (shrink)

This 'user's guide' to becoming a better person takes readers through a process of personal growth by means of modern-day vignettes that draw upon the Talmud's ancient wisdom. Readers of any or no faith learn what it takes to become a 'mensch' —- a decent and honorable human being.

A single document, the Talmud of Babylonia – that is to say, the Misha, a philosophical law code that reached closure at ca 100 C.E., as read by the Gemara, a commentary to thirty-seven of the sixty-three tractates of that code, compiled in Babylonia, reaching closure by ca 600 C.E. – from ancient times to the present day has served as the medium of instruction for all literate Jews, teaching, by example alone, the craft of clear thinking, compelling argument, correct (...) rhetoric. That craft originated in Athens with Plato’s Socrates for the medium of thought, and with Aristotle for the method of thought, and predominated in the intellectual life of Western civilization thereafter. When we correlate the modes of thought and analysis of the Talmud with the ones of classical philosophy that pertain, we see how the Talmud works, by which I mean, how its framers made connections and drew conclusions, for the Mishnah and Gemara respectively. And when we can explain how the Talmud works, I claim, we may also understand why it exercised the remarkable power that it did for the entire history of Judaism from its closure in the 7th century into our own time. These two questions – how it works, why it won – define the task of this presentation. (shrink)

1. Torah : issues of ethics. -- 2. God : issues of Theology. -- 3. Israel : issues of public policy.

We motivate and introduce a new method of abduction, Matrix Abduction, and apply it to modelling the use of non-deductive inferences in the Talmud such as Analogy and the rule of Argumentum A Fortiori. Given a matrix $${\mathbb {A}}$$ with entries in {0, 1}, we allow for one or more blank squares in the matrix, say a i,j =?. The method allows us to decide whether to declare a i,j = 0 or a i,j = 1 or a i,j =? (...) undecided. This algorithmic method is then applied to modelling several legal and practical reasoning situations including the Talmudic rule of Kal-Vachomer. We add an Appendix showing that this new rule of Matrix Abduction, arising from the Talmud, can also be applied to the analysis of paradoxes in voting and judgement aggregation. In fact we have here a general method for executing non-deductive inferences. (shrink)

The paradigmatic bases, which sustain traditional western psychological interpretative efforts, need not be just a footnote to Plato. In this paper we introduce the Talmudic interpretative perspective, which we use to point at some weaknesses we identify in contemporary research imaginings. While the empiricist approach may be traced to Plato and the interpretative and the critical approaches may be traced to Heraclitus, we argue that the Talmudic approach is a differentiated and unique perspective that, because of its non-epistemic nature, its (...) dialogical character, and its recognition of two intermingled levels of interpretation, can make an important contribution to new ways of thinking about understanding and meaning in research. (shrink)

Logic in the Talmud is a ‘thematic compilation’ by Avi Sion. It collects in one volume essays that he has written on this subject in Judaic Logic (1995) and A Fortiori Logic (2013), in which traces of logic in the Talmud (the Mishna and Gemara) are identified and analyzed. While this book does not constitute an exhaustive study of logic in the Talmud, it is a ground-breaking and extensive study. A new essay, The Logic of Analogy, was added in 2022.

The Babylonian Talmud, compiled from the 2nd to 7th centuries C.E., is the primary source for all subsequent Jewish laws. It is not written in apodeictic style, but rather as a discursive record of (real or imagined) legal (and other) arguments crossing a wide range of technical topics. Thus, it is not a simple matter to infer general methodological principles underlying the Talmudic approach to legal reasoning. Nevertheless, in this article, we propose a general principle that we believe helps to (...) explain the variety of methods used by the Rabbis of the Talmud for resolving uncertainty in matters of Jewish Law (henceforth: Halakhah). Such uncertainty might arise either if the facts of a case are clear but the relevant law is debatable or if the facts themselves are unclear. (shrink)

Nathan Lee Kaplan develops a talmudic perspective on management ethics. By analyzing the central ethical dilemmas of corporate managers in light of applicable traditions from the Oral Torah, this book offers a critical bridge between the contemporary business corporation and rabbinic Judaism’s foundational tradition. The issues studied thereby include organizational culture, fraud and corruption, whistle-blowing, investor and employment relations, executive compensation, corporate social responsibility and environmental sustainability.

This is a new presentation of the philosophy of the Talmud. The Talmud is not a work of formal philosophy, but much of what it says is relevant to philosophical enquiry, including issues explored in contemporary debates. In particular, the Talmud has original ideas about the relation between universal ethics and the ethics of a particular community. This leads into a discussion on the relation between morality and ritual, and also about the epistemological role of tradition. The book explains the (...) paradoxes of Talmudic Judaism as arising from a philosophy of revolution, stemming from Jewish origins as a band of escaped slaves, determined not to reproduce the slave-society of Egypt. From this arises a daring humanism, and an emphasis on justice in this world rather than on other-worldly spirituality. A strong emphasis on education and the cultivation of rationality also stems from this. Governing the discussion is a theory of logic that differs significantly from Greek logic. Talmudic logic is one of analogy, not classification and is peculiarly suited to discussions of moral and legal human situations. This book will be of interest to those in the fields of philosophy, religion and the history of ideas, whether students, teachers and academics, or the interested general reader. (shrink)

Ronna Burger’s Aristotle’s Dialogue with Socrates argues that the Nicomachean Ethics is a unified whole. Her reading runs against the tide of most contemporary scholarship. In particular, Book X.7–8, Aristotle’s valorization and near apotheosis of the “contemplative life,” has been taken to be a Platonic intrusion in a work otherwise characterized by a resolute “anthropocentrism,” as Nussbaum puts it. To account for such an apparent fracture commentators have attributed both chronological development and later editorship to the corpus. Burger, by contrast, (...) offers a “Talmudic reading.” She treats the Nicomachean Ethics as a work of integrity that dialectically culminates in, rather than is interrupted by, X.7–8. This essay situates her argument in a larger context that explores the nature of philosophical reading as such. (shrink)

In this article I show that rabbinic reasoning, in its mature Talmudic form, rests on a foundation of five presuppositions, or axioms, including the comprehensiveness and non-redundancy of Scripture, and is guided by two formulas. The first formula is the formula of bijection, A∼B, which establishes a one-to-one correspondence between A, the textual elements of the Torah and B, the propositions of law comprising the system of halakhah; the second is the formula of adequate justification, ∃fx ( fx ⊃L ), (...) which states that there is a feature fx that serves as adequate justification for the application of a law L. The ‘Thirteen Rules of Rabbi Yišma’el (Ishmael)’ are analysed in terms of these formulas. An outline of stages in the evolution of rabbinic interpretation and reasoning in the Talmudic period sets the Thirteen Rules in their historical context as a third-century attempt, subsequently refined, to systematise rabbinic scriptural interpretation and legal reasoning. (shrink)

Leibniz’s interest in the Talmud and in Jewish philosophy and theology in general, is well established in the scholarly literature. In this paper, we suggest a short comparative study of Leibniz’s concept of the monad and the Talmudic idea of “Malchut.” Our study is based, specifically, on a tractate of the Talmud titled Yoma. This tractate is mainly focused on the Jewish Atonement Day, in which Jews are judged by God for their sins in the previous year. In particular, in (...) pages 38a-b of Yoma, the Talmud reads: “By your name they shall call you, and in your place they shall seat you, and from your own they shall give you; No person may touch that which is prepared for another, and one Malchut does not touch another even to the extent of a hairbreadth.” The Talmud suggests here that even though we somehow influence one another’s life, one cannot directly affect others’ predetermined place in the world or interfere in the individual paths prepared for others. In this paper, we aim to indicate the similarities between such Talmudic notions and Leibniz’s ideas in the Monadology – such as the ideas that monads have “no windows” and that a pre-established harmony is set among all monads by God – as a ground for future research. (shrink)

This innovative study sees the relationship between Athens and Jerusalem through the lens of the Platonic dialogues and the Talmud. Howland argues that these texts are animated by comparable conceptions of the proper roles of inquiry and reasoned debate in religious life, and by a profound awareness of the limits of our understanding of things divine. Insightful readings of Plato's Apology, Euthyphro and chapter three of tractate Ta'anit explore the relationship of prophets and philosophers, fathers and sons, and gods and (...) men, bringing to light the tension between rational inquiry and faith that is essential to the speeches and deeds of both Socrates and the Talmudic sages. In reflecting on the pedagogy of these texts, Howland shows in detail how Talmudic aggadah and Platonic drama and narrative speak to different sorts of readers in seeking mimetically to convey the living ethos of rabbinic Judaism and Socratic philosophising. (shrink)

This article deals with a set-theoretic interpretation of the Talmudic rules of General and Specific, known as Klal and Prat (KP), Prat and Klal (PK), Klal and Prat and Klal (KPK) and Prat and Klal and Prat (PKP).

In this book, Lynn Kaye examines how rabbis of late antiquity thought about time through their legal reasoning and storytelling, and what these insights mean for thinking about time today. Providing close readings of legal and narrative texts in the Babylonian Talmud, she compares temporal ideas with related concepts in ancient and modern philosophical texts and in religious traditions from late antique Mesopotamia. Kaye demonstrates that temporal flexibility in the Babylonian Talmud is a means of exploring and resolving legal uncertainties, (...) as well as a tool to tell stories that convey ideas effectively and dramatically. Her book, the first on time in the Talmud, makes accessible complex legal texts and philosophical ideas. It also connects the literature of late antique Judaism with broader theological and philosophical debates about time. (shrink)

In this paper I have not, of course, presented all the embryological data that can be collected from the Talmudic and Midrashic literature. More details can be found in Julius Preuss' classical work on biblical and talmudic medicine, now available in Fred Rosner's English translation and in a French M.D. thesis by Martine Michel.75 I also did not present any data on teratology, and did not deal with the very rich Jewish mystical lore, the Cabbala. But a few comments are (...) in order here about the material on embryology.There are very few original ideas in the Talmudic corpus on embryology, but it is obvious that the Sages were well aware of the Greek and Roman theories on embryology.The fact that the Talmud is a compilation that was built up slowly, during several centuries, explains why the information recorded in it cannot be ascribed solely to one school of thought or one clear-cut influence.When a definite problem was difficult to solve because there were many different theories about it, the Sages based their opinion on a famous experiment that seemed to offer guarantees of validity. This was the case with the controversial problem of the formation of the embryo and its sexual differentiation, where the Sages made use of an experiment allegedly initiated by Cleopatra.The Sages were ready to discuss scientific problems with non-Jewish scholars and even to accept their arguments. This was the case with the important topic of the time of the entry of the soul into the embryo. But the legal conclusions drawn from the Sages' opinion were not consistent with those declared by Churth Fathers such as Tertullian. Embryotomy, for instance, was permitted by Jewish law.Wide interest, scholarly discussions, suggestive descriptions and readiness to inquire and to obtain detailed information characterized the Talmudic discussions of embryology.In conclusion, I quote a Talmudic text that reviews the whole process of embryological development through the sequence of prayers of a faithful Jew who learns that his wife is expecting a baby.The first three days, [he should pray to the Lord] that the seed should not putrefy.From the third to the fortieth day: that the child should be a male.From the fortieth day to the third month: that there should not occur any superfetation, which could lead the first embryo to be a fetus compressus.From the third to the sixth month: that an abortion should not occur.From the sixth to the ninth month: that the birth should be without problems.76. (shrink)

_ Source: _Volume 23, Issue 2, pp 127 - 160 This article illuminates rabbinic concepts of temporality through examining metaphorical uses of the root qbʿ. The root has both concrete and metaphorical meanings, describing the physical attachment of objects as well as temporal ideas of permanence, stability, and endurance. While it has been argued that rabbinic texts do not display concepts of time in the modern sense, a combination of philological and conceptual analysis shows how rabbinic images of temporal themes (...) can be elicited from rabbinic texts. Moreover, attention to the multivalence of words can clarify complex Bavli passages that engage overlapping but distinctive metaphorical meanings of the root. (shrink)