"The Avraham Harman Institute of Contemporary Jewry, The Hebrew University of Jerusalem."

Berger addresses three broad themes in Jewish intellectual history: Jewish approaches to cultures external to Judaism and the controversies triggered by this issue in medieval and modern times; the impact of Christian challenges and differing philosophical orientations on Jewish interpretation of the Bible; and Messianic visions, movements, and debates from antiquity to the present.

Deviancy in Early Rabbinic Literature deals with the status of those groups and individuals who, for various reasons, appear to have no place in mainstream Rabbinic Jewish society, or may be perceived by that society as posing a threat to its norms and to its very existence. The book examines the thoughts and attitudes of the Rabbis set forth in various sections of the Mishnah, Tosefta and Talmud. Deviant groups studied include witches, prostitutes, Gentiles, bastards, Nazirites, soldiers, Kutites, the disabled and the menstruous woman. Social anthropological methodologies are used to provide a unique perspective on the implicit message of the redactors of these Rabbinic texts, and to make these important texts equally accessible to both scholars and laymen interested in acquiring a deeper understanding of these important issues.

Virtually from its redaction about the sixth century A.D., the Babylonian Talmud became the rabbinic document par excellence. Through its lens almost all previous canonical rabbinic tradition was refracted. Study and mastery of the Talmud marked one as a rabbi, a “master.” This book examines the character, use and social meaning of the formalized rhetoric which pervades the Babylonian Talmud. It explores, first, how the editors of the Talmud employ a consistent and highly laconic code of formalized linguistic terms and literary patterns to create the Talmud’s (renowned) dialectical, analytic “essays.” Second, the work considers the social meanings implicitly communicated by the use of this rhetoric, which not only provided an authoritative model for modes of thought and for treatment of earlier authoritative Judaic tradition, but also reflected, reinforced or helped engender new social definitions. Through comparison of the Talmud’s rhetoric with that of other, earlier rabbinic documents and by placing the editing of the Talmud against the backdrop of the social and political situation of Rabbinism in the Late Persian Empire, the book relates the Talmud’s creation and promulgation to a major shift in Rabbinism’s understanding of the social role, “rabbi,” and to the emergence and ascendancy of the talmudic academy (the Yeshiva) as the primary institution of Rabbinism toward the end of Late Antiquity. In its agenda, and methodological and theoretical perspectives, The Rhetoric of the Babylonian Talmud brings together the insights and tools of historical, literary and rhetorical analysis of the New Testament and of early rabbinic literature, on the one hand, and the sociological and anthropological study of religion, on the other.