This volume continues the studies on the most important source of late antique Judaism, the Talmud Yerushalmi, in relation to its cultural context. The text of the Talmud is juxtaposed to archaeological findings, Roman law, and contemporary classical authors. The attitude of the Rabbis towards main aspects of urban society in the Mediterranean region of late antiquity is discussed. Hereby Rabbinic Judaism is seen as integrated in the cultural currents prevalent in the eastern part of the Roman Empire. From reviews of the first volume: The essays in this volume do not seek to establish a global approach to the task, or any general methodological principles. Caution is everywhere apparent. ... This is an excellent beginning, and more is promised. It would be good if this initiative prompted more Talmudic scholars to take the Greek background of Palestinian rabbinism seriously, and finally put paid to the tendency to consider it as in some way separated from or in conflict with late antique Hellenism.N.R.M. De Lange in Bulletin of Judaeo-Greek Studies Winter 1998/99, no. 23, p. 24

This volume continues the studies on the most important source of late antique Judaism, the Talmud Yerushalmi, in relation to its cultural context. The text of the Talmud is juxtaposed to archaeological findings, Roman law, and contemporary classical authors. The attitude of the Rabbis towards main aspects of urban society in the Mediterranean region of late antiquity is discussed. Hereby Rabbinic Judaism is seen as integrated in the cultural currents prevalent in the eastern part of the Roman Empire. From reviews of the first volume: »The essays in this volume do not seek to establish a global approach to the task, or any general methodological principles. Caution is everywhere apparent. ... This is an excellent beginning, and more is promised. It would be good if this initiative prompted more Talmudic scholars to take the Greek background of Palestinian rabbinism seriously, and finally put paid to the tendency to consider it as in some way separated from or in conflict with late antique Hellenism.«N.R.M. De Lange in Bulletin of Judaeo-Greek Studies Winter 1998/99, no. 23, p. 24Survey of contentsPreface - Martin Goodman: Palestinian Rabbis and the Conversion of Constantine to Christianity - Catherine Hezser: The (In)Significance of Jerusalem in the Talmud Yerushalmi - Hayim Lapin: Rabbis and Cities. Some Aspects of the Rabbinic Movement in its Graeco-Roman Environment - Giuseppe Veltri: Römische Religion an der Peripherie des Reiches. Ein Kapitel rabbinischer Rhetorik - Martin Jacobs: Pagane Tempel in Palästina; rabbinische Aussagen im Vergleich mit archäologischen Funden - Catherine Hezser: Interfaces Between Rabbinic Literature and Graeco-Roman Philosophy - Catherine Hezser: Rabbis and Other Friends. Friendship in the Talmud Yerushalmi and in Graeco-Roman Literature - Aharon Oppenheimer: The Attempt Of Hananiah, Son of Rabbi Joshua's Brother, to Intercalate the Year in Babylonia. A Comparison of the Traditions in the Jerusalem and Babylonian Talmuds.

This third volume, which offers further insights into the most important source of late antique Judaism, the Talmud Yerushalmi, in relation to its cultural context, marks another step in a research project on the Talmud Yerushalmi initiated by the Institute of Jewish Studies at the Free University (Berlin) in 1994 and concluded by a conference held at Princeton University in November 2001. This volume focuses on a wide range of topics such as gender studies, aspects of everyday life, Roman festivals, magic etc., hereby reflecting on the methodological problems inherent in intercultural studies. Thus, this collection of articles could also serve as a model for similar enterprises in other studies of Judaism in various cultural contexts. From reviews of the previous volumes: »This collection reflects the state of contemporary scholarship and its struggle to understand and thoughtfully reconstruct Jewish culture in late antique Palestine. It belongs in all specialized Judaica libraries and in research libraries that collect deeply in classical civilization.«Steven Fine in Religious Studies Review 3 (1999) vol. 25, p. 331f.Survey of contentsPreface - Hans-Jürgen Becker: The Magic of the Name and Palestinian Rabbinic Literature - Gideon Bohak: The Hellenization of Biblical History in Rabbinic Literature - Daniel Boyarin: Shattering the Logos; or, the Talmuds and the Genealogy of Indeterminacy - Yaron Z. Eliav: Viewing the Sculptural Environment; Shaping the Second Commandment - Steven Fraade: Priests, Kings, and Patriarchs: Yerushalmi Sanhedrin in its Exegetical and Cultural Settings - Shamma Friedman: The Further Adventures of Rav Kahana: Between Babylonia and Palestine - Fritz Graf: Roman Festivals in Syria Palestina - Christine Hayes: Genealogy, Illegitimacy, and Personal Status: The Yerushalmi in Comparative Perspective - Catherine Hezser: The Social Status of Slaves in the Talmud Yerushalmi and in Graeco-Roman Society - Martha Himmelfarb: The Mother of the Messiah in the Talmud Yerushalmi and Sefer Zerubbabel - Tal Ilan: »Stolen Water is Sweet«: Women and their Stories between Bavli and Yerushalmi - Richard Kalmin: Jewish Sources of the Second Temple Period in Rabbinic Compilations of Late Antiquity - David Kraemer: Concerning the Theological Assumptions of the Yerushalmi - Hayim Lapin: Institutionalization, Amoraim, and Yerushalmi Sebi'it - Andreas Lehnardt: The Samaritans (Kutim) in the Talmud Yerushalmi: Constructs of »Rabbinic Mind« or Reflections of Social Reality? - Jeffrey L. Rubenstein: Some Structural Patterns of Yerushalmi Sugyot - Michael L. Satlow: Fictional Woman: A Study in Stereotypes - Peter Schäfer: Jews and Gentiles in Yerushalmi Avodah Zarah - Seth Schwartz: Rabbinization in the Sixth Century.

The Babylonian Talmud was compiled in the third through sixth centuries CE, by rabbis living under Sasanian Persian rule in the area between the Tigris and Euphrates rivers. What kind of society did these rabbis inhabit? What effect did that society have on important rabbinic texts? In this book Richard Kalmin offers a thorough reexamination of rabbinic culture of late antique Babylonia. He shows how this culture was shaped in part by Persia on the one hand, and by Roman Palestine on the other. The mid fourth century CE in Jewish Babylonia was a period of particularly intense "Palestinianization," at the same time that the Mesopotamian and east Persian Christian communities were undergoing a period of intense "Syrianization." Kalmin argues that these closely related processes were accelerated by third-century Persian conquests deep into Roman territory, which resulted in the resettlement of thousands of Christian and Jewish inhabitants of the eastern Roman provinces in Persian Mesopotamia, eastern Syria, and western Persia, profoundly altering the cultural landscape for centuries to come. Kalmin also offers new interpretations of several fascinating rabbinic texts of late antiquity. He shows how they have often been misunderstood by historians who lack attentiveness to the role of anonymous editors in glossing or emending earlier texts and who insist on attributing these texts to sixth century editors rather than to storytellers and editors of earlier centuries who introduced changes into the texts they learned and transmitted. He also demonstrates how Babylonian rabbis interacted with the non-rabbinic Jewish world, often in the form of the incorporation of centuries-old non-rabbinic Jewish texts into the developing Talmud, rather than via the encounter with actual non-rabbinic Jews in the streets and marketplaces of Babylonia. Most of these texts were "domesticated" prior to their inclusion in the Babylonian Talmud, which was generally accomplished by means of the rabbinization of the non-rabbinic texts. Rabbis transformed a story's protagonists into rabbis rather than kings or priests, or portrayed them studying Torah rather than engaging in other activities, since Torah study was viewed by them as the most important, perhaps the only important, human activity. Kalmin's arguments shed new light on rabbinic Judaism in late antique society. This book will be invaluable to any student or scholar of this period.

"The papers collected in this volume shift the focus away from "heretics" and "heresy" to heresiological discourse, by contextualizing the late antique Jewish and Christian groups that produced our extant literature. The contributors to the volume draw from multiple literary corpora and genres, bringing a variety of late antique perspective to explore the discursive construction of the Other. They unravel ethnic identities, and re-create the multiple voices textured in the dialogue between the "orthodox" and "heretical" writers."--BOOK JACKET.