Naftali S. Cohn – författare

When the rabbis composed the Mishnah in the late second or early third century C.E., the Jerusalem Temple had been destroyed for more then a century. Why, then, do the Temple and its ritual feature so prominently in the Mishnah? Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed, Naftali S. Cohn argues that the memory of the Temple served a political function for the rabbis in their own time. They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominance.At the time the Mishnah was created, the rabbis were not the only ones talking extensively about the Temple: other Judaeans (including followers of Jesus), Christians, and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple. Looking back at the procedures of Temple ritual, the rabbis created in the Mishnah a past and a Temple in their own image, which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life. Seizing on the Temple, they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine.

When the rabbis composed the Mishnah in the late second or early third century C.E., the Jerusalem Temple had been destroyed for more then a century. Why, then, do the Temple and its ritual feature so prominently in the Mishnah? Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed, Naftali S. Cohn argues that the memory of the Temple served a political function for the rabbis in their own time. They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominance.At the time the Mishnah was created, the rabbis were not the only ones talking extensively about the Temple: other Judaeans (including followers of Jesus), Christians, and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple. Looking back at the procedures of Temple ritual, the rabbis created in the Mishnah a past and a Temple in their own image, which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life. Seizing on the Temple, they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine.

A comprehensive study of the Mishnah that argues it manifests an implicit theory of what performing rituals accomplishesJews are known for having many ritual practices. Many of these come from the Bible, but Jewish ritual practice as we know it today is as much a product of the earliest rabbis who lived in the late-second and early-third centuries. These rabbis created the text known as the Mishnah, which collects, develops, and records in great detail rules about the proper way to carry out traditional rituals, what the text terms mitsvot. Naftali S. Cohn's book is a comprehensive study of ritual in the Mishnah, focused especially on the fundamental questions of the nature of ritual, what ritual does or accomplishes, and what motivates people to do rituals, all according to the Mishnah's authors.Reading the text of the Mishnah closely and drawing widely from the analytic toolbox of ritual studies, Cohn argues that ritual, in the perspective of the Mishnah's authors, has multiple effects. Performing mitsvot—and refraining from the mitsvot "not to do"—shapes individual bodies by choreographing a person's interactions with the objects, spaces, times, and other bodies that form the environment in which they act. It shapes collective bodies by enabling social life and creating group identity, even as it establishes differences between people and social hierarchy. Doing mitsvot also activates cultural ideas, connecting the people of Israel to their God, their past, their place, and each other. Repeated ritual action, further, forges body habits and generates the powerful feelings of obligation and, at times, even joy and love, which move people to continue to carry out these rituals. Mitsvot, according to the Mishnah, have the power to shape Israeliteness, or Jewishness, in its every facet. By focusing so much attention on ritual behavior, Cohn shows how the Mishnah can also be understood as a rumination on the fundamental nature of activity itself, of doing, being, moving, and engaging with the world.

A comprehensive study of the Mishnah that argues it manifests an implicit theory of what performing rituals accomplishesJews are known for having many ritual practices. Many of these come from the Bible, but Jewish ritual practice as we know it today is as much a product of the earliest rabbis who lived in the late-second and early-third centuries. These rabbis created the text known as the Mishnah, which collects, develops, and records in great detail rules about the proper way to carry out traditional rituals, what the text terms mitsvot. Naftali S. Cohn's book is a comprehensive study of ritual in the Mishnah, focused especially on the fundamental questions of the nature of ritual, what ritual does or accomplishes, and what motivates people to do rituals, all according to the Mishnah's authors.Reading the text of the Mishnah closely and drawing widely from the analytic toolbox of ritual studies, Cohn argues that ritual, in the perspective of the Mishnah's authors, has multiple effects. Performing mitsvot-and refraining from the mitsvot "e;not to do"e;-shapes individual bodies by choreographing a person's interactions with the objects, spaces, times, and other bodies that form the environment in which they act. It shapes collective bodies by enabling social life and creating group identity, even as it establishes differences between people and social hierarchy. Doing mitsvot also activates cultural ideas, connecting the people of Israel to their God, their past, their place, and each other. Repeated ritual action, further, forges body habits and generates the powerful feelings of obligation and, at times, even joy and love, which move people to continue to carry out these rituals. Mitsvot, according to the Mishnah, have the power to shape Israeliteness, or Jewishness, in its every facet. By focusing so much attention on ritual behavior, Cohn shows how the Mishnah can also be understood as a rumination on the fundamental nature of activity itself, of doing, being, moving, and engaging with the world.

This volume takes a fresh view of the role representations of the past play in the construction of Jewish identity. Its central theme is that the study of how Jews construct the past can help in interpreting how they understand the nature of their Jewishness. The individual chapters illuminate the ways in which Jews responded to and made use of the past. If Jews’ choices of what to include, emphasize, omit, and invent in their representation of the past is a fundamental variable, then this volume contributes to the creation of a more nuanced approach to the construction of the histories of Jews and their thought.

This volume takes a fresh view of the role representations of the past play in the construction of Jewish identity. Its central theme is that the study of how Jews construct the past can help in interpreting how they understand the nature of their Jewishness. The individual chapters illuminate the ways in which Jews responded to and made use of the past. If Jews’ choices of what to include, emphasize, omit, and invent in their representation of the past is a fundamental variable, then this volume contributes to the creation of a more nuanced approach to the construction of the histories of Jews and their thought.