By Christine Elizabeth Hayes
During this booklet, Hayes addresses the crucial main issue in talmudic experiences over the genesis of halakhic (legal) divergence among the Talmuds produced through the Palestinian rabbinic group (c. 370 C.E.) and the Babylonian rabbinic group (c. 650 C.E.). Hayes analyzes chosen divergences among parallel passages of the 2 Talmuds. continuing on a case-by-case foundation, she considers even if exterior affects (cultural or neighborhood differences), inner elements (textual, hermeneutical, or dialectical), or a few intersection of the 2 top money owed for the diversities.
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Additional resources for Between the Babylonian and Palestinian Talmuds: Accounting for Halakhic Difference in Selected Sugyot from Tractate Avodah Zarah
Text critical analysis involving the use of manuscripts, other early witnesses to the text, and parallel citations, as well as the evidence of the Talmuds' discussions themselves, will determine if this is a possibility. 2. The mishnah or other tannaitic texts cited by the sugyot are genuinely ambiguous. Are these sources gapped or polysemic? Do they contain obscure words, internal contradictions, or other features that might have led sages in the two communities to different conclusions? 3. They feature different versions of other tannaitic traditions that figure in the sugya.
Indeed, in many cases, the practical halakhah in the two centers is entirely irretrievable. When I speak of differences between the Bavli and Yerushalmi, it should be understood that I am speaking of differences between two texts—specifically, their respective presentation and deployment of particular halakhic views and arguments. It follows that any cultural or historical conclusions that I draw will apply only to the subcommunity that produced the Talmuds—the talmudic rabbis of Palestine and Babylonia —and not to the general Jewish community in either center.
In other words, he shows that the Bavli's editors were often constrained to some degree by a previously established literary pattern. What Friedman has demonstrated for aggadic texts applies equally for halakhic texts, challenging the theoretical basis of the documentarian approach. How can the Babylonian Talmud be used as a source for sixth- or seventh-century Babylonian Jewry when its raw materials, associative links, and patterns were in many instances demonstrably established in Palestine several centuries earlier?