By Michael Fishbane
It is a accomplished learn of fantasy within the Hebrew Bible and fable and mythmaking in classical rabbinic literature (Midrash and Talmud) and within the classical paintings of medieval Jewish mysticism (the e-book of Zohar). Michael Fishbane presents an in depth research of the texts and theologies concerned and the crucial function of exegesis within the improvement and transformation of the topic. Taken up are problems with fable and monotheism, delusion and culture, and delusion and language. The presence and power of fantasy in successive cultural stages is handled, emphasizing yes paradigmatic acts of God and lines of the divine personality.
In sum, this quantity presents shut and cautious examinations of a wealthy number of texts, considerate summaries of what can be concludedwith regard to every kind of literature, leading edge appendices, and a few specified indexes. the writer combines a wide wisdom of spiritual phenomenology, the idea of delusion, and the classical and Christian traditions with a really expert, masterly, and particular realizing of biblical, rabbinic, and kabbalistic texts and traditions. He provides the reader with an enormous volume of textual content to soak up and an intensive variety of interpretations and conclusions on which to mirror. Stefan C Reif, The magazine of Theological reviews Fishbane is a type of students top certified to take on a subject that covers approximately thousand years of religous and literary background and he doesn't the following shirk any points of the indomitable problem that any such job represents...a paintings of sound and strong scholarship. Its interpretations and conclusions will lengthy stay the topic of a lot discussion...truly extraordinary and exceedingly very important piece of study. Stfan C Reif, The magazine of Theological stories a finished study...a paintings of significant value for biblical and jewish reviews. Peter Hayman, The Expository instances
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Additional info for Biblical Myth and Rabbinic Mythmaking
MIT Press, 1985), 136, where he states that 'Docetism is the ontology appropriate to myth. ' 61 Cf. the phrase 'who set his voice (sa iddin rigmasu) in the heavens like Adad, and all the earth trembles at his voice', in Johannes Knudtzon, Die El-Amarna-Tafeln (Leipzig: Hinrichs, 1915), no. 147:14-15; and also, 'as when Addu bellows (sagimesu), the mountains tremble', in W. G. Lambert, 'Three Unpublished Fragments of the Tukulti-Ninurta Epic', AfO 18 (1957-8), 50 f. (1. 6). , Ugaritica, v: Nouveaux textes accadiens, howites et ugaritiques des Archives et Bibliotheques privees d'Ugarit, commentaries des textes historiques (Mission de Ras Shamra, 16; Paris: Imprimerie Nationale/P.
14 See Andre Herdner, Corpus des tablettes en cuneifomies alphabetiques (Paris: Imprimerie Nationale, 1963), 5. 1—5 and 3- 3-35~9^ respectively. On Anat's strife, see Samuel Loewenstamm, 'Anat's Victory over the Tunnanu', JSS 20 (1975), 27. The occurrence of two theomachies has been much discussed, and ably defended by Edward Greenstein, 'The Snaring of Sea in the Ba'al Epic', Maarav, 3 (1982), 195-216, with references to the earlier literature. The different references to the monster have led to various identifications, as in John Day, God's Conflict with the Dragon and the Sea (Cambridge: Cambridge University Press, 1985), 13-14; but see the critique of Norman Wyatt, 'Killing and Cosmogony in Canaanite and Biblical Thought', UF17 (1986), 377 f, and his proposal of four dragon-slayers.
Rather, following the principle of parsimony, one should start with the assumption that the topic conveys a similar content if it bears the same or similar imagery in the same or similar contexts. It is an entirely biased attitude that uses the image of gods eagerly smelling the savour of sacrifices after the flood in Gilgamesh xi. 161 as evidence for the concreteness of pagan mythology, and then goes on to distinguish it from the post-diluvian scene found in Genesis 8: 21—especially 55 See James Barr, The Semantics of Biblical Language (Oxford: Clarendon Press, 1961), 222.