By Simcha Fishbane
"Deviancy in Early Rabbinic Literature" bargains with the prestige of these teams and people who, for varied purposes, seem to have no position in mainstream Rabbinic Jewish society, or should be perceived by means of that society as posing a danger to its norms and to its very lifestyles. The publication examines the strategies and attitudes of the Rabbis set forth in numerous sections of the Mishnah, Tosefta and Talmud. Deviant teams studied comprise witches, prostitutes, Gentiles, bastards, Nazirites, infantrymen, Kutites, the disabled and the menstruous lady. Social anthropological methodologies are used to supply a distinct point of view at the implicit message of the redactors of those Rabbinic texts, and to make those vital texts both obtainable to either students and laymen attracted to buying a deeper figuring out of those vital concerns.
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Additional info for Deviancy in Early Rabbinic Literature: A Collection of Socio-Anthropological Essays
They said to him, M’SH B ‘On behalf of Miriam of Tadmor [Palmyra] one of the drops of blood was properly tossed, and they came and told her that her daughter was dying, and she found her dead. E. And the Sages said, Let her bring the rest of her oﬀerings when she will be clean. 17 For the framers of Mishnah, the Nazir posed an additional problem. Neusner (1993, pp. 83–124) identiﬁes the concept of zekhut, which can be loosely translated as merit or virtue. The rabbinic literature, primarily in the Babylonian and Land of Israel Talmud, informs us that both men and women can attain zekhut through a simple act of renunciation and self-abnegation.
The fact that as part of the exit ritual the Nazir is also obligated to bring a sin oﬀering would suggest that the Nazir has committed a sin. The traditional explanation40 of what constitutes the Nazir’s sin derives from the vow of abstention taken, resulting in abstention from the enjoyment of wine. Our understanding of Mishnah Nazir would suggest an additional elucidation. 41 Alternatively, 38 There are a variety of diﬀerences between the Nazir’s peace oﬀerings and that of other Jews. General peace oﬀerings are eaten two days and one night.
CHAPTER FOUR “IN THE CASE OF WOMEN-ANY HAND WHICH MAKES MANY EXAMINATIONS IS TO BE PRAISED”: NIDDAH AS VIEWED BY THE RABBIS OF THE MISHNAH Introduction The topic of menstruation, menstrual blood and the menstruating woman has long fascinated anthropologists and social scientists. While for some scholars this theme falls into a symbolic category, others see it as a functional issue of culture; for some it is a cross-cultural phenomenon, for others it is speciﬁc to a society. Turner (1969) ﬁnds that anomalous or liminal powers have been ascribed to menstrual discharge.