By Yair Lorberbaum

The belief of production within the divine photo has a protracted and intricate background. whereas its roots it sounds as if lie within the royal myths of Mesopotamia and Egypt, this publication argues that it used to be the biblical account of construction offered within the first chapters of Genesis and its interpretation in early rabbinic literature that created the root for the perennial inquiry of the concept that within the Judeo-Christian culture. Yair Lorberbaum reconstructs the belief of the construction of guy within the picture of God (tselem Elohim) attributed within the Midrash and the Talmud. He analyzes meanings attributed to tselem Elohim in early rabbinic concept, as expressed in Aggadah, and explores its program within the normative, felony, and formality nation-states.

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Lieberman posits without substantiation (at least in this article) that the aggadic literature is not serious theology. Hirshman, “On Midrash,” 86. A Reassessment 21 “folk” literature are relevant to aggadah, but there is no clear criterion for the classification of any particular aggadah within either one of these categories. 31 For our purposes, the problem is not the folk thesis as such, but rather one of the arguments generally adduced in its support: namely, that the anthropomorphic midrashim are themselves of a patently folk nature and do not belong in the Beit Midrash.

46, (102–103). Maimonides’ interpretation of Genesis Rabbah 21:7 may serve as a conclusion to our discussion of this chapter. ” Maimonides saddles the midrashic passage with an exceedingly heavy burden. ” In fact, it may be taken much further: the rabbinic dictum explains why there is actually no danger involved in the use of anthropomorphisms, as “ascribing physicality [to God] never occurred to them”79 – a statement descriptive of all people and not just of the rabbinic Sages. How does all this follow from the statement in Genesis Rabbah?

12a–b (Rabbenu Hananel). For a discussion of the general direction taken by the Geonim, see Heschel, Theology, I:35–37; Frankel, Ways of Aggadah, 504–507; Saperstein, Decoding, 12. ” A central aspect of this strategy is the disengagement of halakhah from aggadah, focusing on the former and downplaying the latter. In this vein, Samuel ben Hofni writes in an epistle from the year 985: “Even though our [esteemed] predecessors [among] the Geonim, may they rest in Paradise, used to write in their compositions words of aggadah and blandishments and enticements to cajole you into generosity and entice you to be generous, we ourselves have paved other paths, writing halakhot and oral traditions.

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