In the rabbinic worldview, man goes through life surrounded by temptation. The world is a place where temptation lurks on every street corner, at every table, and at every moment. For the rabbis, Torah – both Written and Oral – is the solution to controlling the yeẓer (יצר), the inclination to act on one’s desires. The ability to control on…[Read more]

In the rabbinic worldview, man goes through life surrounded by temptation. The world is a place where temptation lurks on every street corner, at every table, and at every moment. For the rabbis, Torah – both Written and Oral – is the solution to controlling the yeẓer (יצר), the inclination to act on one’s desires. The ability to control on…[Read more]

Household sacrifice is a common feature of the ancient Mediterranean. While offerings are made in temples, a home altar is a frequent sacrificial site. This raises an intriguing question for scholars of Judaism in antiquity: do Jews also sacrifice on household altars? While Judaism in antiquity is riotously diverse, it often looks very much like…[Read more]

Household sacrifice is a common feature of the ancient Mediterranean. While offerings are made in temples, a home altar is a frequent sacrificial site. This raises an intriguing question for scholars of Judaism in antiquity: do Jews also sacrifice on household altars? While Judaism in antiquity is riotously diverse, it often looks very much like…[Read more]

In this essay, I attempt to inscribe the mysterious location known as “the cities of the sea” (כרכי הים) onto the map of rabbinic scholarship. Classical rabbinic authors look toward this mythic locale for three reasons: (1) to discuss tales of sin (and sometimes salvation); (2) to offer definitions and clarifications of obscure words; and (3) to…[Read more]

In this essay, I attempt to inscribe the mysterious location known as “the cities of the sea” (כרכי הים) onto the map of rabbinic scholarship. Classical rabbinic authors look toward this mythic locale for three reasons: (1) to discuss tales of sin (and sometimes salvation); (2) to offer definitions and clarifications of obscure words; and (3) to…[Read more]

A discussion of rabbinic meal practices.

A discussion of rabbinic meal practices.

A discussion of rabbinic meal practices.

Josephus attests several times to a Jewish aversion to the use of Gentile olive oil. In m. ‘Abod. Zar. 2:6, this practice is first advocated and then immediately reversed by Rabbi and his court. What is the rationale for this sudden leniency with regard to Gentile olive oil? In a well-known article entitled “Kosher Olive Oil in Antiquity,” Marti…[Read more]

Josephus attests several times to a Jewish aversion to the use of Gentile olive oil. In m. ‘Abod. Zar. 2:6, this practice is first advocated and then immediately reversed by Rabbi and his court. What is the rationale for this sudden leniency with regard to Gentile olive oil? In a well-known article entitled “Kosher Olive Oil in Antiquity,” Marti…[Read more]

Josephus attests several times to a Jewish aversion to the use of Gentile olive oil. In m. ‘Abod. Zar. 2:6, this practice is first advocated and then immediately reversed by Rabbi and his court. What is the rationale for this sudden leniency with regard to Gentile olive oil? In a well-known article entitled “Kosher Olive Oil in Antiquity,” Marti…[Read more]

In the tannaitic corpus, a novel innovation appears: sharing bread is understood to lead to sharing a bed. As such, the Tannaim problematise and marginalise commensal interactions between Jews and non-Jews. In several instances, commensality with non-Jews is equated with idolatry, the binary opposite of Jewishness in rabbinic literature. While…[Read more]

In the tannaitic corpus, a novel innovation appears: sharing bread is understood to lead to sharing a bed. As such, the Tannaim problematise and marginalise commensal interactions between Jews and non-Jews. In several instances, commensality with non-Jews is equated with idolatry, the binary opposite of Jewishness in rabbinic literature. While…[Read more]

In the tannaitic corpus, a novel innovation appears: sharing bread is understood to lead to sharing a bed. As such, the Tannaim problematise and marginalise commensal interactions between Jews and non-Jews. In several instances, commensality with non-Jews is equated with idolatry, the binary opposite of Jewishness in rabbinic literature. While…[Read more]