Ronit Nikolsky – författare

What role do texts play in religious practice? What is the relationship between these texts and cognition? Are some texts more successful because they are better adapted to our cognitive structures? Why is biblical interpretation necessary, and what is the cognitive process behind it? This book considers such questions, and fills the gap in research on religious texts and narratives in the cognitive science of religion.The study of ancient religions and biblical studies are dominated by textual evidence. However, the cognitive science of religion is lacking significant research on the language and textual interpretation of this literature. This book presents a systematic attempt to redefine the interpretation of religious texts in a cognitive framework, providing concrete textual analysis on a broad selection of biblical passages. It explores the ways that cognitive approaches to language and textual interpretation expand the disciplines of the cognitive science of religion and biblical studies.This book brings together methodology from the cognitive sciences, linguistics, philology, biblical studies, and religious studies, to offer a new perspective for biblical studies and cognitive sciences. It presents a renewed vision of textual interpretation - one that aligns hermeneutical reflection with our cognitive capacities.

What role do texts play in religious practice? What is the relationship between these texts and cognition? Are some texts more successful because they are better adapted to our cognitive structures? Why is biblical interpretation necessary, and what is the cognitive process behind it? This book considers such questions, and fills the gap in research on religious texts and narratives in the cognitive science of religion.The study of ancient religions and biblical studies are dominated by textual evidence. However, the cognitive science of religion is lacking significant research on the language and textual interpretation of this literature. This book presents a systematic attempt to redefine the interpretation of religious texts in a cognitive framework, providing concrete textual analysis on a broad selection of biblical passages. It explores the ways that cognitive approaches to language and textual interpretation expand the disciplines of the cognitive science of religion and biblical studies.This book brings together methodology from the cognitive sciences, linguistics, philology, biblical studies, and religious studies, to offer a new perspective for biblical studies and cognitive sciences. It presents a renewed vision of textual interpretation - one that aligns hermeneutical reflection with our cognitive capacities.

What role do texts play in religious practice? What is the relationship between these texts and cognition? Are some texts more successful because they are better adapted to our cognitive structures? Why is biblical interpretation necessary, and what is the cognitive process behind it? This book considers such questions, and fills the gap in research on religious texts and narratives in the cognitive science of religion.The study of ancient religions and biblical studies are dominated by textual evidence. However, the cognitive science of religion is lacking significant research on the language and textual interpretation of this literature. This book presents a systematic attempt to redefine the interpretation of religious texts in a cognitive framework, providing concrete textual analysis on a broad selection of biblical passages. It explores the ways that cognitive approaches to language and textual interpretation expand the disciplines of the cognitive science of religion and biblical studies.This book brings together methodology from the cognitive sciences, linguistics, philology, biblical studies, and religious studies, to offer a new perspective for biblical studies and cognitive sciences. It presents a renewed vision of textual interpretation - one that aligns hermeneutical reflection with our cognitive capacities.

What role do texts play in religious practice? What is the relationship between these texts and cognition? Are some texts more successful because they are better adapted to our cognitive structures? Why is biblical interpretation necessary, and what is the cognitive process behind it? This book considers such questions, and fills the gap in research on religious texts and narratives in the cognitive science of religion.The study of ancient religions and biblical studies are dominated by textual evidence. However, the cognitive science of religion is lacking significant research on the language and textual interpretation of this literature. This book presents a systematic attempt to redefine the interpretation of religious texts in a cognitive framework, providing concrete textual analysis on a broad selection of biblical passages. It explores the ways that cognitive approaches to language and textual interpretation expand the disciplines of the cognitive science of religion and biblical studies.This book brings together methodology from the cognitive sciences, linguistics, philology, biblical studies, and religious studies, to offer a new perspective for biblical studies and cognitive sciences. It presents a renewed vision of textual interpretation - one that aligns hermeneutical reflection with our cognitive capacities.

Rabbinical literature forms the second canon of Judaism: Mishnah and Talmud, which were written in Palestine and Mesopotamia between 200 and 800 CE. The basis of thesetexts is the Hebrew Bible. Rabbinical literature often refers to both biblical women and biblical concepts of gender. Drawing on the latest research findings, the contributions inthis volume examine how biblical women have been represented, edited, and seen anew in this extensive body of literature.

La literatura rabínica, conocida también como la literatura de los Sabios o del judaísmo clásico, comprende la Misná-Tosefta y el Talmud, que forman el segundo canon del judaísmo y que fueron escritos en Palestina y Mesopotamia durante la Antigüedad Tardía (aproximadamente entre el 200 y el 800 de la Era Común), así como numerosos comentarios al texto bíblico o midrashim. Con frecuencia esta literatura se refiere a las mujeres bíblicas y revisa los planteamientos bíblicos relacionados con el género. Este volumen está compuesto por quince contribuciones y una extensa introducción. En ellas se examina la representación de estas mujeres desde la perspectiva y las inquietudes de los rabinos. También se explica cómo los Sabios adaptaron y actualizaron las cuestiones concernientes al género en una amplia variedad de textos rabínicos que datan de este dilatado período.

In this book various authors explore how rabbinic traditions that were formulated in the Land of Israel migrated to Jewish study houses in Babylonia. The authors demonstrate how the new location and the unique literary character of the Babylonian Talmud combine to create new and surprising texts out of the old ones. Some authors concentrate on inner rabbinic social structures that influence the changes the traditions underwent. Others show the influence of the host culture on the metamorphosis of the traditions. The result is a complex study of cultural processes, as shaped by a unique historical moment.

Tanhuma-Yelammedenu Literature enables a rare and unique look into the Jewish society of late antiquity and the early Byzantine period, especially the interaction between the beit-midrash and the synagogue cultures. This little-studied corpus is the focus of the present volume, in which various authors study historical, philological, cultural or linguistic aspects of this literature. The result is a body of work dedicated to this important corpus, and is a first step into giving it its proper place in Jewish Studies.