Excommunication in Jewish Babylonia: Comparing Bavli Moʿed Qaṭan 14b-17b and the Aramaic Bowl Spells in a Sasanian Context
According to rabbinic literature of late antiquity, a Jew could be excommunicated or banished from the community for around twenty-four spiritual and social violations. The Talmuds' list of sins that necessitated the separation of a transgressor includes, for instance, profaning the name of God...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2015]
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| In: |
Harvard theological review
Year: 2015, Volume: 108, Issue: 4, Pages: 552-578 |
| Standardized Subjects / Keyword chains: | B
Talmûd bavlî. Moʿed Katan 14b-17b
/ Mesopotamia
/ Judaism
/ Bowl (Vessel)
/ Incantation
/ Herem
/ History 400-700
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| IxTheo Classification: | AG Religious life; material religion BH Judaism KBL Near East and North Africa TD Late Antiquity TE Middle Ages |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 245 | 1 | 0 | |a Excommunication in Jewish Babylonia |b Comparing Bavli Moʿed Qaṭan 14b-17b and the Aramaic Bowl Spells in a Sasanian Context |c Jason Sion Mokhtarian |
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| 520 | |a According to rabbinic literature of late antiquity, a Jew could be excommunicated or banished from the community for around twenty-four spiritual and social violations. The Talmuds' list of sins that necessitated the separation of a transgressor includes, for instance, profaning the name of God, selling forbidden meat, insulting one's master, and obstructing justice. Once condemned, the sinner was physically isolated from other people and prohibited from the same actions that a mourner was, such as cutting one's hair or wearing phylacteries. After the sinner repented or a certain amount of time passed, the ban was then lifted, typically by the master who had initiated it. Indeed, the master-disciple relationship is often at the center of banning and cursing in rabbinic literature. Although the rabbinic concept of excommunication draws from earlier biblical and Second Temple precedents, such as the book of Ezra, it is in many ways a late antique innovation featuring prominently in Babylonia. The reason that bans and excommunication emerge as a salient feature of Jewish society in this period is related to the rabbis' historical contexts within Roman Palestine and Sasanian Babylonia. As I show in this article, exegesis and history both played a role in the formation of the talmudic laws of banishment. | ||
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