Moulie Vidas – författare

The rabbinic sages of antiquity are known for their sophisticated and creative reading of Scripture. But beginning in the third century CE, these sages also took on extensive commentary on another kind of text: the sages' own teachings. Focusing on the first collection attesting to this branch of scholarship, the oft-neglected Talmud Yerushalmi, The Rise of Talmud argues that this new project presented a wide-ranging transformation of the sages' scholarly practice and self-perception. On the one hand, it engaged premises and methods distinct from those the sages applied to Scripture, such as textual criticism and the interpretation of texts in light of the individuals to whom they were attributed. On the other hand, this book shows, this distinct approach did not stem from preexisting differences in the conceptions of Scripture and rabbinic teachings: it reflected a broad reconceptualization of the tradition, diverging from how these teachings were construed by earlier generations. Recognizing these unique aspects of ancient Talmudic scholarship centers its development as a pivotal moment in Jewish intellectual history and offers a richer picture of rabbinic hermeneutics; it also allows us to situate it better among other scholarly traditions of the Greco-Roman world and to examine how different ideas, aims, and contexts shape textual scholarship—including our own.

The rabbinic sages of antiquity are known for their sophisticated and creative reading of Scripture. But beginning in the third century CE, these sages also took on extensive commentary on another kind of text: the sages' own teachings. Focusing on the first collection attesting to this branch of scholarship, the oft-neglected Talmud Yerushalmi, The Rise of Talmud argues that this new project presented a wide-ranging transformation of the sages' scholarly practice and self-perception. On the one hand, it engaged premises and methods distinct from those the sages applied to Scripture, such as textual criticism and the interpretation of texts in light of the individuals to whom they were attributed. On the other hand, this book shows, this distinct approach did not stem from preexisting differences in the conceptions of Scripture and rabbinic teachings: it reflected a broad reconceptualization of the tradition, diverging from how these teachings were construed by earlier generations. Recognizing these unique aspects of ancient Talmudic scholarship centers its development as a pivotal moment in Jewish intellectual history and offers a richer picture of rabbinic hermeneutics; it also allows us to situate it better among other scholarly traditions of the Greco-Roman world and to examine how different ideas, aims, and contexts shape textual scholarship—including our own.

The rabbinic sages of antiquity are known for their sophisticated and creative reading of Scripture. But beginning in the third century CE, these sages also took on extensive commentary on another kind of text: the sages' own teachings. Focusing on the first collection attesting to this branch of scholarship, the oft-neglected Talmud Yerushalmi, The Rise of Talmud argues that this new project presented a wide-ranging transformation of the sages' scholarly practice and self-perception. On the one hand, it engaged premises and methods distinct from those the sages applied to Scripture, such as textual criticism and the interpretation of texts in light of the individuals to whom they were attributed. On the other hand, this book shows, this distinct approach did not stem from preexisting differences in the conceptions of Scripture and rabbinic teachings: it reflected a broad reconceptualization of the tradition, diverging from how these teachings were construed by earlier generations. Recognizing these unique aspects of ancient Talmudic scholarship centers its development as a pivotal moment in Jewish intellectual history and offers a richer picture of rabbinic hermeneutics; it also allows us to situate it better among other scholarly traditions of the Greco-Roman world and to examine how different ideas, aims, and contexts shape textual scholarship including our own.

The rabbinic sages of antiquity are known for their sophisticated and creative reading of Scripture. But beginning in the third century CE, these sages also took on extensive commentary on another kind of text: the sages' own teachings. Focusing on the first collection attesting to this branch of scholarship, the oft-neglected Talmud Yerushalmi, The Rise of Talmud argues that this new project presented a wide-ranging transformation of the sages' scholarly practice and self-perception. On the one hand, it engaged premises and methods distinct from those the sages applied to Scripture, such as textual criticism and the interpretation of texts in light of the individuals to whom they were attributed. On the other hand, this book shows, this distinct approach did not stem from preexisting differences in the conceptions of Scripture and rabbinic teachings: it reflected a broad reconceptualization of the tradition, diverging from how these teachings were construed by earlier generations. Recognizing these unique aspects of ancient Talmudic scholarship centers its development as a pivotal moment in Jewish intellectual history and offers a richer picture of rabbinic hermeneutics; it also allows us to situate it better among other scholarly traditions of the Greco-Roman world and to examine how different ideas, aims, and contexts shape textual scholarship including our own.

In this collection of essays, scholars from a range of disciplines explore the activity of knowing in late antiquity by focusing on thirteen major concepts from the intellectual, social, political, and cultural history of the period. They ask two questions about each of these concepts: what did late ancient people know about them, and how was that knowledge expressed in people's actions? Late Ancient Knowing integrates intellectual history, post-structuralist literary theory, and recent trends in cognitive science to examine the ways that historical thought-worlds both shaped individual lives and were in turn shaped by the actions of individuals. Each chapter treats its main concept as a problem both of knowledge and of practice or behavior. The result is a richly imagined description of how people of this time understood and navigated their world, from travel through the countryside and encounters with demons to philosophical medicine and the etiquette of imperial courts.

In this collection of essays, scholars from a range of disciplines explore the activity of knowing in late antiquity by focusing on thirteen major concepts from the intellectual, social, political, and cultural history of the period. They ask two questions about each of these concepts: what did late ancient people know about them, and how was that knowledge expressed in people’s actions? Late Ancient Knowing integrates intellectual history, post-structuralist literary theory, and recent trends in cognitive science to examine the ways that historical thought-worlds both shaped individual lives and were in turn shaped by the actions of individuals. Each chapter treats its main concept as a problem both of knowledge and of practice or behavior. The result is a richly imagined description of how people of this time understood and navigated their world, from travel through the countryside and encounters with demons to philosophical medicine and the etiquette of imperial courts.

Tradition and the Formation of the Talmud offers a new perspective on perhaps the most important religious text of the Jewish tradition. It is widely recognized that the creators of the Talmud innovatively interpreted and changed the older traditions on which they drew. Nevertheless, it has been assumed that the ancient rabbis were committed to maintaining continuity with the past. Moulie Vidas argues on the contrary that structural features of the Talmud were designed to produce a discontinuity with tradition, and that this discontinuity was part and parcel of the rabbis' self-conception. Both this self-conception and these structural features were part of a debate within and beyond the Jewish community about the transmission of tradition. Focusing on the Babylonian Talmud, produced in the rabbinic academies of late ancient Mesopotamia, Vidas analyzes key passages to show how the Talmud's creators contrasted their own voice with that of their predecessors. He also examines Zoroastrian, Christian, and mystical Jewish sources to reconstruct the debates and wide-ranging conversations that shaped the Talmud's literary and intellectual character.

Tradition and the Formation of the Talmud offers a new perspective on perhaps the most important religious text of the Jewish tradition. It is widely recognized that the creators of the Talmud innovatively interpreted and changed the older traditions on which they drew. Nevertheless, it has been assumed that the ancient rabbis were committed to maintaining continuity with the past. Moulie Vidas argues on the contrary that structural features of the Talmud were designed to produce a discontinuity with tradition, and that this discontinuity was part and parcel of the rabbis' self-conception. Both this self-conception and these structural features were part of a debate within and beyond the Jewish community about the transmission of tradition. Focusing on the Babylonian Talmud, produced in the rabbinic academies of late ancient Mesopotamia, Vidas analyzes key passages to show how the Talmud's creators contrasted their own voice with that of their predecessors. He also examines Zoroastrian, Christian, and mystical Jewish sources to reconstruct the debates and wide-ranging conversations that shaped the Talmud's literary and intellectual character.