Holy Men and Hunger Artists: Fasting and Asceticism in Rabbinic CultureOxford University Press, 20 de nov. 2003 - 240 pàgines The existence of ascetic elements within rabbinic Judaism has generally been either overlooked or actually denied. This is in part because asceticism is commonly identified with celibacy, whereas the rabbis emphasized sexuality as a positive good. In addition, argues Eliezer Diamond, it serves the theological agendas of both Jewish and Christian scholars to characterize Judaism as non- or anti-ascetic. In fact, however, Diamond shows that rabbinic asceticism does indeed exist. This asceticism is mainly secondary, rather than primary, in that the rabbis place no value on self-denial in and of itself, but rather require of themselves the virtual abandonment of familial, social, and economic life in favor of an absolute commitment to the study of the Torah. It is an asceticism of neglect, rather than negation. He also notes that this asceticism of neglect dovetails with the rabbinic theology of sin and punishment, which encourages delaying gratification in this world in the hopes of a greater reward in the next. The rabbis believed, moreover, that every pleasure taken in this world detracts from what awaits one in the future. The rabbis valued and occasionally engaged in primary asceticism as well. In fact, as Diamond shows, the vocabulary of holiness was often used by the rabbis in connection with voluntary self-denial. One form of primary asceticism--fasting--became increasingly popular in the wake of the destruction of the second temple. He traces this development to the need to mourn the temple's devastation but also to the cessation of three forms of temple-related rituals: the sacrificial cult, the Ma'amadot (groups that would fast, pray, and read from the Torah while daily sacrifices were offered), and naziritism. Fasting is linked by the rabbis to each of these practices and Diamond shows that fasting was seen as a substitute for them after the temple was destroyed. In a final chapter, Diamond shows that there is a greater tendency toward asceticism among the Palestinian rabbis than among the Babylonian. He contends that the divergent political histories of these communities as well as differing external cultural influences account for this disparity. |
Continguts
3 | |
The Ascetic Discipline of Torah Study | 21 |
Delayed Gratification and Avoidance of Pleasure in Rabbinic Thought | 59 |
The Language of Rabbinic Asceticism | 75 |
4 The Asceticism of Fasting | 93 |
5 Saint or Sinner? Rabbinic Attitudes toward Fasting and Asceticism in Palestine and Babylonia in Late Antiquity | 121 |
Alternative Not Aberration | 133 |
Abbreviations | 137 |
Editions of Rabbinic Works Cited | 141 |
Notes | 143 |
209 | |
223 | |
225 | |
Altres edicions - Mostra-ho tot
Holy Men and Hunger Artists: Fasting and Asceticism in Rabbinic Culture Eliezer Diamond Previsualització limitada - 2004 |
Frases i termes més freqüents
accepted according appears ascetic asceticism attitude attributed Babylonian baraita behavior biblical bring called celibacy century chapter Christian cited commandments concerning connection described destruction discussion diVerent early eating Eleazar engage example explains expressed fact fasting father forbidden give given God’s hair hand Hebrew holy interpretation Israel Jerusalem Jewish Jews Judah Judaism late later least literature living means mentioned Mishnah Moreover narrative Nazirite noted notion Numbers obligation one’s Palestinian parallels particularly passage perhaps period Persian pleasure position possible practice Press priests question rabbinic reading refers relatively religious response result reward reXects sacriWce sages says scholars seems seen sense separated sexual Shabbat Sifra Simeon similar sins sources speaks spiritual statement story suggests suVering Talmud teaching Temple term tion Torah study Tosafot tradition understand University verse wife woman Wrst York
Passatges populars
Pàgina 3 - The person who lives as a worldly ascetic is a rationalist, not only in the sense that he rationally systematizes his own personal patterning of life, but also in his rejection of everything that is ethically irrational, esthetic, or dependent upon his own emotional reactions to the world and its institutions.
Pàgina 3 - Because," said the hunger artist, lifting his head a little and speaking, with his lips pursed, as if for a kiss, right into the overseer's ear, so that no syllable might be lost, "because I couldn't find the food I liked. If I had found it, believe me, I would have made no fuss and stuffed myself like you or anyone else.
Referències a aquest llibre
Authorizing Marriage?: Canon, Tradition, and Critique in the Blessing of ... Mark D. Jordan Previsualització limitada - 2009 |
Ishmael on the Border: Rabbinic Portrayals of the First Arab Carol Bakhos Previsualització limitada - 2012 |