Developments in Manuscript Culture and Jewish Tradition Through the Lens of Surviving Manuscripts of the Babylonian Talmud -2017 (original) (raw)
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Texts and Studies in Medieval and Early Modern Judaism 14, 1999
Undoubtedly one of the most fascinating areas of Judaic research, Jewish manuscripts, has experienced a remarkable renaissance. What the field has largely lacked, however, is professional publications to bring together researchers who, albeit in different specialist areas (history, philosophy, Kabbalah, bibliography, art history, comparative manuscript studies, paleography and codicology), all deal variously with Hebrew manuscripts. This desideratum of Judaic scholarship appears all the more reasonable when we look at the situation of the classical philologies which have a long tradition of specialist publications devoted exclusively to the study of Latin and Greek manuscripts. The authors of the collected eight articles show the perspectives and the possibilities of such a discourse based on Jewish manuscripts within Judaic Studies; moreover numerous tie-ins with disciplines relating to general Medieval and early modern history and culture can be developed.
Surviving Manuscripts of the Talmud: An Overview - TheGemara.com
http://thegemara.com/surviving-manuscripts-of-the-talmud-an-overview/, 2018
What we know about the surviving manuscripts, and how they contribute to Talmud study? • From Oral to Hand-Written to Printed Editions • The Surviving Manuscripts • The Scope of the Manuscripts • Variation in Manuscripts • Dating the Manuscripts • Geographic Origins of the Manuscripts • The Singularity of Genizah Fragments • From Handwritten Manuscript to Printed Edition • The Origins of Divergences • Of Scribal Errors and Corrections • The Search for the Best Text • A New Tool: The Hachi Garsinan Project
Oqimta, 2024
This paper charts how Babylonian rabbis and ultimately Babylonian rabbinic learning came to be thought of as distinct from Palestinian rabbis and Palestinian rabbinic learning, despite ongoing scholastic cooperation and exchange between the two communities. It traces how this development is largely preserved within the Babylonian Talmud, though in material attributed to rabbis living in Palestine, and considers how the awareness of a distinctly Babylonian rabbinic scholastic project primarily unfolded within the self-reflective space of Babylonian rabbinic culture, as it contrasted itself with the sister rabbinic community in the Land of Israel. The paper then focuses on a remarkable Talmudic source which describes the composition of the Babylonian rabbinic endeavor, called simply “Babylonia,” as a mixture of Scripture, Mishnah, and talmud, while an immediately adjacent teaching refers to the “talmud of Babylonia.” It is suggested that this source developed from earlier precursors, dates to a relatively late point in the Talmudic era, and perhaps, in its final form, is the work of post-amoraic sages who thought that the principle of anthological “mixing” was central to the identity of the rabbinic discourse, or talmud, of Babylonia—a discourse that would ultimately crystalize into the Babylonian Talmud as we know it.