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Lieve M. Teugels, "Circumcision and Sexuality in the Jewish Tradition: The Bible, its Readers, and its Readers’ Readers”, in Lieve M. Teugels and Karin B. Neutel, eds., Circumcision and Jewish Identity. Case Studies on Ancient Texts and... more
Lieve M. Teugels, "Circumcision and Sexuality in the Jewish Tradition: The Bible, its Readers, and its Readers’ Readers”, in Lieve M. Teugels and Karin B. Neutel, eds., Circumcision and Jewish Identity. Case Studies on Ancient Texts and Their Reception. JIC 33 (Piscataway: Gorgias Press, 2023), 197-226
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This is chapter 8 in the book: The Power of Parables. Essays on the Comparative Study of Jewish and Christian Parables. Eds. Eric Ottenheijm, Marcel Poorthuis , and Annette Merz (Brill, 2023) Series: Jewish and Christian Perspectives... more
This is chapter 8 in the book: The Power of Parables. Essays on the Comparative Study of Jewish and Christian Parables. Eds. Eric Ottenheijm, Marcel Poorthuis , and Annette Merz (Brill, 2023)
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Jewish and Christian Perspectives Series, Volume: 39
This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license. The book can be accessed here: https://brill.com/display/title/68346
Series:
Jewish and Christian Perspectives Series, Volume: 39
This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license. The book can be accessed here: https://brill.com/display/title/68346
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Binitarianism is the belief in two persons within one godhead. This is usually distinguished from bitheism-belief in two gods, but this distinction is not always clear in the scholarly literature. In this entry we take the stance that... more
Binitarianism is the belief in two persons within one godhead. This is usually distinguished from bitheism-belief in two gods, but this distinction is not always clear in the scholarly literature. In this entry we take the stance that binitarianism self-identifies as a form of monotheism-belief in one god-but one that reckons with a twofold division within that godhead. Its most well-known form, Christian binitarianism consists of a division between Father and Son in the one God.
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Lieve M. Teugels, “From the Lion to the Snake, from the Wolf to the Bear. Rescue and Punishment in Classical Fables and Rabbinic Meshalim”, in Overcoming Dichotomies: Parables, Fables, and Similes in the Graeco-Roman World, ed. J. Pater,... more
Lieve M. Teugels, “From the Lion to the Snake, from the Wolf to the Bear. Rescue and Punishment in Classical Fables and Rabbinic Meshalim”, in Overcoming Dichotomies: Parables, Fables, and Similes in the Graeco-Roman World, ed. J. Pater, A. Oegema, M. Stoutjesdijk (Tübingen: Mohr Siebeck, 2022), 217-23
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Rabbinic texts apply the metaphor of the vineyard to the Torah as well as to Israel. Conceptual Metaphor Theory allows us to explain the parallel use of the vineyard metaphor for the two target domains, Israel and the Torah. The... more
Rabbinic texts apply the metaphor of the vineyard to the Torah as well as to Israel. Conceptual Metaphor Theory allows us to explain the parallel use of the vineyard metaphor for the two target domains, Israel and the Torah. The conceptual metaphor of the vineyard includes such aspects as the fence, the vines and the wine. The generic metaphor something precious is a cultivated piece of land enables us to include related conceptual fields, such as a field of wheat, or another cultivated piece of land. By means of the principle of the “creation of similarity,” the Torah and Israel are linked in the rabbinic cultural world, using the notion of preciousness, segulah. The metaphor of the vineyard not only reflects, but also induces the similarity: conceived as vineyards, Israel and the Torah become precious in the minds of the people using and hearing or reading the metaphorical texts.
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Depuis que le midrash homiletique rabbinique Aggadat Bereshit est etudie, il est associe au cycle de lecture tri-annuel. Les homelies ont ete expliquees comme etant des commentaires sur les ecrits de la synagogue concernant les trois... more
Depuis que le midrash homiletique rabbinique Aggadat Bereshit est etudie, il est associe au cycle de lecture tri-annuel. Les homelies ont ete expliquees comme etant des commentaires sur les ecrits de la synagogue concernant les trois parties du Tanak dans le cycle tria-nnuel. En se basant sur une etude litteraire des homelies et en les comparant a des parties de lecture tri-annuelle, l'A. montre qu'Aggadat Bereshit est une composition litteraire qui se concentre sur l'unite du Tanak tripartite. Le midrash a probablement ete destine a une etude personnelle ou collective sans lien direct avec une synagogue. Son Sitz im Leben n'est donc pas la liturgie mais l'etude du Tanak.
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this is a prepub version Full reference: Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to... more
this is a prepub version
Full reference: Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to Redemption: Progressive Approaches to Midrash. Proceedings of the Midrash Section, Society of Biblical Literature, Volume 7 (2017), 153-171.
Full reference: Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to Redemption: Progressive Approaches to Midrash. Proceedings of the Midrash Section, Society of Biblical Literature, Volume 7 (2017), 153-171.
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These are the proofs of my chapter in the latest JCP Publication. See for the book: https://brill.com/view/title/58417
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De parabel van de lamme en de blinde komt voor in verscheidene rabbijnse bronnen, in een discussie tussen Rabbi Jehuda ha-nasi en de romeinse filosoof ‘Antoninus’ over de verhouding tussen lichaam en ziel. Op haar beurt maakt deze masjal... more
De parabel van de lamme en de blinde komt voor in verscheidene rabbijnse bronnen, in een discussie tussen Rabbi Jehuda ha-nasi en de romeinse filosoof ‘Antoninus’ over de verhouding tussen lichaam en ziel. Op haar beurt maakt deze masjal weer deel uit van een midrash op Exodus 15:1. In de verschillende rabbijnse bronnen waar deze masjal is opgenomen, en zelfs binnen de bronnen, vinden we geen eenduidige rabbijnse positie aangaande de verhouding tussen lichaam en ziel. Ook het onderscheid tussen de ‘rabbijnse’ en de ‘romeinse’ posities is niet zo duidelijk als men zou kunnen verwachten.
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PEKKA LINDQVIST, Sin at Sinai: Early Judaism Encounters: Exodus 32 (Studies in Rewritten Bible 2). Åbo Akademi University and Eisenbrauns, Winona Lake 2008. Pp. 391. Price: $49.95. ISBN: 978-952-12-2020-3. The book offers an illuminating... more
PEKKA LINDQVIST, Sin at Sinai: Early Judaism Encounters: Exodus 32 (Studies in Rewritten Bible 2). Åbo Akademi University and Eisenbrauns, Winona Lake 2008. Pp. 391. Price: $49.95. ISBN: 978-952-12-2020-3. The book offers an illuminating exploration of how the ' ...
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La presence de deux passages anti chretiens dans l'oeuvre midrashique homiletique Aggadat Bereshit a ete consideree par certains erudits comme une cle de datation pour cette oeuvre, environ le Xe siecle. Cette date est basee sur le... more
La presence de deux passages anti chretiens dans l'oeuvre midrashique homiletique Aggadat Bereshit a ete consideree par certains erudits comme une cle de datation pour cette oeuvre, environ le Xe siecle. Cette date est basee sur le fait qu'on a plus de chance de trouver des propos anti-chretiens dans la litterature juive du Moyen Age que dans la litterature rabbinique qui lui est anterieure. Toutefois aucune raison n'est donnee qui permette d'affirmer que ces polemiques soient typiques du Xe siecle, ni aucun element de comparaison. Dans cet article, l'A. met en question le fait que les propos polemiques soient medievaux.
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ration of Judaism and Christianity; how, indeed, such models can be as much rhetorical products of contemporary Judaism and Christianity as historical reconstructions of past Jews and Christians. (See further on this important point... more
ration of Judaism and Christianity; how, indeed, such models can be as much rhetorical products of contemporary Judaism and Christianity as historical reconstructions of past Jews and Christians. (See further on this important point especially the chapter by Andrew Jacobs.) With the constructed-and political-nature of the “Parting of the Ways” model so underlined, the question of its adequacy for making sense of the ancient data is immediately raised. T h e stage is thus effectively set for the critique sketched in the remainder of the chapter and pursued in detail in the essays that follow. The volume a s a whole does not promote any one model to replace the one it seeks to dismantle. T h e first four essays offer varying approaches to the problem; and indeed, it is not even clear that all are concerned with precisely the same sort of “parting.” T h e authors of these essays variously formulate the issue as one of social intercourse between Jews and Christians in the second century and beyond (Paula Fredriksen, “What ‘Parting of the Ways’? Jews, Gentiles, and the Ancient Mediterranean City’’); of the ongoing production of Jewish and Christian formulations of one another as “Other“ in light of their evolving and asymetrical positions in the imperial power structure, regardless of the actual social interaction underlying these formulations (Andrew S. Jacobs, “The Lion and the Lamb: Reconsidering Jewish-Christian Relations in Antiquity”); of the construction of “Jew” and “Christian” as distinct social identities in antiquity (Robert A. Kraft, “The Weighing of the Parts: Pivots and Pitfalls in the Study of Early Judaisms and their Early Christian Offspring”); and of the invention of the notion of “Judaism” and “Christianity” as distinct religions (Daniel Boyarin, “Semantic Differences; or, ‘Judaism’/’Christianity”’). Martin Coodman’s “Modeling the ‘Parting of the Ways’” formulates graphic representations of no less than nine different “parting” models. What is in any case agreed is that analysis of the actual data of late antiquity yields a picture of social and political realities much more complex than a singular (non-) relationship between a monolithic Judaism and a monolithic Christianity. T h e remaining essays in the volume drive home that point by illustrating the problem in detail a t the local level, examining particular individuals, texts, practices, or moments of interaction with a view to one or another of the types of “parting” identified above. T h e essays are as follows: David Frankfurter, “Beyond ‘Jewish Christianity’: Continuing Religious Sub-Cultures of the Second and Thi rd Centuries and Their Documents”; E. Leigh Gibson, “ T h e Jews and Christians in the Martyrdom of Pofycarp: Entangled or Parted Ways?”; Amram Tropper, “Tractate Auot and Early Christian Succession Lists”; Annette Yoshiko Reed, “‘Jewish Christianity’ after the ‘Parting of the Ways‘: Approaches to Historiography and Self-Definition in the Pseudo-Clementines”; Alison Satvesen, “A Convergence of the Ways? T h e Judaizing of Christian Scripture by Origen and Jerome“; Daniel Stokl Ben Ezra, “Whose Fast Is It? The Ember Day of September and Yom Kippur”; Naomi KoltunFromm, “Zipporah’s Complaint: Moses is Not Conscientious in the Deed! Exegetical Traditions of Moses’ Celibacy”; Ra’anan S. Boustan. “Rabbi Ishmael’s Miraculous Conception: Jewish Redemption History in Anti-Christian Polemic”; Averil Cameron, “Jews and Christians: A Category Error?”; John C. Cager, “Did Jewish Christians See the Rise of Islam?”; A d a m H. Becker, “Beyond the Spatial and Temporal Limes: Questioning the ‘Parting of the Ways’ Outside the Roman Empire.” While some contributions are inevitably stronger than others, the paperback edition of this book is welcome as a n affordable orientation to the deconstruction of the “Parting of the Ways“ model that is now well underway in the study of early Judaism and early Christianity. To be sure, the non-specialist reader will not find all of the essays equally accessible; but there is enough that will be useful to such a reader to warrant a good look. For anyone doing serious research in the area, on the other hand, the book should be considered required reading. Matt Jackson-McCabe Cleveland State University Cleveland OH 44115
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Lesage n'a pas ecrit une "Histoire de Gil Blas", mais trois, qui se completent a dix puis vingt ans de distance. Les auteurs de ce volume ont fait le pari qu'on pouvait lire separement la premiere, celle de 1715. Ils ont... more
Lesage n'a pas ecrit une "Histoire de Gil Blas", mais trois, qui se completent a dix puis vingt ans de distance. Les auteurs de ce volume ont fait le pari qu'on pouvait lire separement la premiere, celle de 1715. Ils ont voulu rendre compte de l'hesitation des critiques devant un des rares romans du 18e siecle a etre reste populaire: en reperant ce qui autorise des lectures contradictoires, jeu de defausse ou suspension indefinie du sens, mais aussi en retrouvant les intentions litteraires de cette ecriture avec la notion de sublime comique ou d'ingeniosite postcritique. Ce projet historique dans sa visee a donc une ambition poetique: les interpretations de Gil Blas ici proposees sont une contribution a la reconnaissance des proprietes du roman d'Ancien Regime et une quete des outils critiques qui leur sont adaptes.Les travaux de ce volume ont d'abord ete presentes lors de deux journees d'etudes, l'une tenue en decembre 2002 a l'universi...
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Aggadat Bereshit is a homiletic Midrash on the Book of Genesis written in Hebrew, about the 10th century CE. It has a unique threefold structure, dividing the chapters or homilies according to the three parts of "Tenakh": Torah... more
Aggadat Bereshit is a homiletic Midrash on the Book of Genesis written in Hebrew, about the 10th century CE. It has a unique threefold structure, dividing the chapters or homilies according to the three parts of "Tenakh": Torah (Genesis), Prophets and Writings. It contains interesting material, some unparalleled in rabbinic literature, such as an anti-Christian interpretation of Genesis 22. Besides being the first translation, this volume presents some variants from manuscripts unknown by its last editor (S. Buber, Krakow 1903). This English translation will be welcomed in the world of Jewish and Biblical Studies, academics as well as lay-persons with lesser knowledge of rabbinic Hebrew. The extensive introduction gives an up-to-date overview of the questions as to text, contents, structure, dating and provenance of this hitherto neglected Midrash.
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The portrayal of the patriarch Isaac in the pentateuchal narratives is, both quantitatively and qualitatively, meagre. Even when solutions are brought forward as to the quanti tative aspect, the weak picture of Isaac remains problematic.... more
The portrayal of the patriarch Isaac in the pentateuchal narratives is, both quantitatively and qualitatively, meagre. Even when solutions are brought forward as to the quanti tative aspect, the weak picture of Isaac remains problematic. A narrative analysis, focused on characterization in Gen. 24, shows that Rebekah, however, is presented as a strong woman. In the paper the suggestion is offered that the contrasting presenta tion of the two characters fits their particular task in the Isaac-Rebekah narratives: Isaac is the passive bearer of the blessing, while Rebekah is the active, divinely-led helper, that assists him in keeping and passing the blessing on to the right sucessor.
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This paper deals with a research project on the midrashic collection Aggadat Bereshit {AS). Up to now, research on AB has been very limited. Solomon Buber published the only" critical" edition in 1903. It has never been... more
This paper deals with a research project on the midrashic collection Aggadat Bereshit {AS). Up to now, research on AB has been very limited. Solomon Buber published the only" critical" edition in 1903. It has never been translated, and it is very rarely mentioned in ...
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“Midrash and Aggadah | Judaism | Medieval Judaism”. In Encyclopedia of the Bible and its Reception. Ed. Eric Ziolkowski, Barry Dov Walfish, Jens Schröter e.a., vol. 19 (Berlin: De Gruyter, 2021), 6-14.
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These are the proofs of my chapter in the latest JCP Publication. See for the book: https://brill.com/view/title/58417
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For the FS of Hans-Martin Kirn we were asked to write an essay on the theme of Remembering and Forgetting, departing from a source text. I took a rabbinic parable as my base text. See:... more
For the FS of Hans-Martin Kirn we were asked to write an essay on the theme of Remembering and Forgetting, departing from a source text. I took a rabbinic parable as my base text.
See: https://www.eva-leipzig.de/product_info.php?info=p4961_Erinnern-und-Vergessen---Remembering-and-Forgetting.html&XTCsid=0492c1127c372ddf979a9d08f240dbab
See: https://www.eva-leipzig.de/product_info.php?info=p4961_Erinnern-und-Vergessen---Remembering-and-Forgetting.html&XTCsid=0492c1127c372ddf979a9d08f240dbab
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“De vuurdoop. De roeping van Abraham in de rabbijnse traditie”, in Schrift 52 (2019) 39-46.
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Lieve Teugels, “Een mondige matriarch”, in Tenachon 42/19 (2019) 6-15
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Over het schrijven van de Ester-rol
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Talking animals in parables: a contradictio in terminis?”, in Eric Ottenheijm and Marcel Poorthuis (eds.), Parables in Changing Contexts. Essays on the Study of Parables in Christianity, Judaism, Islam and Buddhism (JCP), Brill, Leiden,... more
Talking animals in parables: a contradictio in terminis?”, in Eric Ottenheijm and Marcel Poorthuis (eds.), Parables in Changing Contexts. Essays on the Study of Parables in Christianity, Judaism, Islam and Buddhism (JCP), Brill, Leiden, 2019, 129-146.
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ACEBT 2017 (31) 31-39 In rabbinic literature, Wisdom is consistently identified with the Torah. The midrash on Proverbs 8 is characteristic for this. Verses from this chapter feature as proof texts with regard to the Torah throughout the... more
ACEBT 2017 (31) 31-39
In rabbinic literature, Wisdom is consistently identified with the Torah. The midrash on Proverbs 8 is characteristic for this. Verses from this chapter feature as proof texts with regard to the Torah throughout the entire period of rabbinic midrash. There is, however, an evolution in the way Wisdom c/q Torah is presented in the rabbinic works. Whereas in
Genesis Rabbah, Torah is still presented as the plan of the divine architect, in later rabbinic works, such as the Midrash on Proverbs, the Torah is presented as a completely inner-human affair, emphatically out of God’s control. Once given to Israel at Sinai, it is up to them to
decide how Torah is understood and implemented. Moreover, Wisdom as Torah is gradually filled in with all the features of rabbinic Torah, most notably study and halakhah. Thus, the pre-existent personified Wisdom of Proverbs 8 has been domesticated into a rabbinized Torah.
In rabbinic literature, Wisdom is consistently identified with the Torah. The midrash on Proverbs 8 is characteristic for this. Verses from this chapter feature as proof texts with regard to the Torah throughout the entire period of rabbinic midrash. There is, however, an evolution in the way Wisdom c/q Torah is presented in the rabbinic works. Whereas in
Genesis Rabbah, Torah is still presented as the plan of the divine architect, in later rabbinic works, such as the Midrash on Proverbs, the Torah is presented as a completely inner-human affair, emphatically out of God’s control. Once given to Israel at Sinai, it is up to them to
decide how Torah is understood and implemented. Moreover, Wisdom as Torah is gradually filled in with all the features of rabbinic Torah, most notably study and halakhah. Thus, the pre-existent personified Wisdom of Proverbs 8 has been domesticated into a rabbinized Torah.
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In the orginal printed edition, there was a mistake in the table at the end of the article. This has now been corrected.
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This is the pre-publication version. This study appeared inLieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From... more
This is the pre-publication version. This study appeared inLieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to Redemption: Progressive Approaches to Midrash. Proceedings of the Midrash Section, Society of Biblical Literature, Volume 7 (2017), Gorgias Press, Piscataway, NJ, 153-171.
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In her book, Levine undertakes a double task: 'How do we hear the parables through an imagined set of first-century Jewish ears, and then how do we translate them so that they can be heard still speaking?' Levine astutely exposes... more
In her book, Levine undertakes a double task: 'How do we hear the parables through an imagined set of first-century Jewish ears, and then how do we translate them so that they can be heard still speaking?' Levine astutely exposes anti-Jewish readings of the parables by Christian authors, but she is not equally critical with regard to the cut and dried opinions underlying her own analysis of what would characterize first century Jewish ears and a first century Jewish storyteller. Focusing on the parable of the 'Workers in the Vineyard' and on its themes of 'labour' and 'reward', we discuss Levine's analysis of this parable and put it side-to-side with some early rabbinic texts featuring the same themes. The outcome is that Levine's analysis is often steered by her own opinions of how the parable should be read (or not), without true regard for the actual early-Jewish interpretations, which offer a remarkable variety of views on 'labour' and 'reward'.
The article is in Dutch
The article is in Dutch
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Chapters 5 and 6
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This is a sample (last proof, not final) of my book "The Meshalim in the Mekhiltot. An Annotated Edition and Translation of the Parables in Mekhilta de Rabbi Yishmael and Mekhilta de Rabbi Shimon bar Yochai" With the assistance of Esther... more
This is a sample (last proof, not final) of my book "The Meshalim in the Mekhiltot. An Annotated Edition and Translation of the Parables in Mekhilta de Rabbi Yishmael and Mekhilta de Rabbi Shimon bar Yochai"
With the assistance of Esther van Eenennaam. Mohr Siebeck, 2019. Texts and Studies in Ancient Judaism 176. See https://www.mohrsiebeck.com/en/book/the-meshalim-in-the-mekhiltot-9783161556487
With the assistance of Esther van Eenennaam. Mohr Siebeck, 2019. Texts and Studies in Ancient Judaism 176. See https://www.mohrsiebeck.com/en/book/the-meshalim-in-the-mekhiltot-9783161556487
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The book Hebrew Texts in Jewish, Christian and Muslim Surroundings offers a new perspective on Judaism, Christianity and Islam as religions of the book. It shows that there is an intricate web of relations between the texts of these three... more
The book Hebrew Texts in Jewish, Christian and Muslim Surroundings offers a new perspective on Judaism, Christianity and Islam as religions of the book. It shows that there is an intricate web of relations between the texts of these three religious traditions. On many levels, readings and interpretations intermingle and influence each other. The book is dedicated to Alberdina Houtman honouring her work as professor of Jewish-Christian relations.
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My review of Peter Schaefer's "Two Gods in Heaven" (English version)
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advance publication of the review of Albertina Oegema and myself
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published in NTT/Journal for the Study of Theology and Religion 72-1 (2018) 87-88
My review of Paul Mandel, 'The Origins of Midrash: From Teaching to Text' (Brill, 2017), in JSJ
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I am very happy with this review of my book by Guenter Stemberger.
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In a parable in Sifre Num 157, two rival sheep dogs, representing Moab and Midian, join forces to fight a threatening wolf, representing Israel. Formally, this is a prototypical rabbinic parable, consisting of a mashal proper and a... more
In a parable in Sifre Num 157, two rival sheep dogs, representing Moab and Midian, join forces to fight a threatening wolf, representing Israel. Formally, this is a prototypical rabbinic parable, consisting of a mashal proper and a nimshal part, neatly delineated and introduced by the typical formulae. It seems to be designed for the exegetical context in which it appears here. Content-wise this parable is noteworthy in many respects: First, it features a talking dog; second the comparison of Israel with a hunting animal is exceptional, as often when Israel is compared to an animal in rabbinic texts, it is a dove, a typical prey.
For scholars dealing with the comparability of parables in the NT Gospels with rabbinic meshalim, a definition of the genre is a central concern. Definitions proffered by New Testament scholars (Zimmerman e.a.) typically focus on the subject matters of the parable, whereas rabbinic scholars (Stern, Boyarin, Goldberg e.a.) seem to give formal and functional aspects center stage in their definitions of the genre mashal. In Zimmerman’s definition of the genre parable, which contains the requirement that the parable should be realistic, and not contain anthropomorphic representations of plants and animals, the presence of a talking animal in a narrative would exclude it from the genre. In such a definition, the narrative under concern would fall under a different genre, namely ‘fable’. From the formal and functional perspective often adopted by rabbinic scholars, this parable does not stand out among other parables, except that its images are rather original. In order to be effective, comparative parable research conducted by New Testament and rabbinic scholars, should measure with the same sticks and the delineation of the genre (if this is at all desirable) should be based on representative samples of both corpora. It is feasible that only a very broad definition of the genre ‘parable’ is able to be comprehensive enough to cover both rabbinic and New Testament parables. Based on an analysis of the mashal of the sheep dogs and the wolf, in comparison with other parables in the New Testament and in rabbinic literature, and with narratives generally labeled ‘fables’, I will try to come to an answer to the question whether ‘genre’ is the right track in comparative parable research.
For scholars dealing with the comparability of parables in the NT Gospels with rabbinic meshalim, a definition of the genre is a central concern. Definitions proffered by New Testament scholars (Zimmerman e.a.) typically focus on the subject matters of the parable, whereas rabbinic scholars (Stern, Boyarin, Goldberg e.a.) seem to give formal and functional aspects center stage in their definitions of the genre mashal. In Zimmerman’s definition of the genre parable, which contains the requirement that the parable should be realistic, and not contain anthropomorphic representations of plants and animals, the presence of a talking animal in a narrative would exclude it from the genre. In such a definition, the narrative under concern would fall under a different genre, namely ‘fable’. From the formal and functional perspective often adopted by rabbinic scholars, this parable does not stand out among other parables, except that its images are rather original. In order to be effective, comparative parable research conducted by New Testament and rabbinic scholars, should measure with the same sticks and the delineation of the genre (if this is at all desirable) should be based on representative samples of both corpora. It is feasible that only a very broad definition of the genre ‘parable’ is able to be comprehensive enough to cover both rabbinic and New Testament parables. Based on an analysis of the mashal of the sheep dogs and the wolf, in comparison with other parables in the New Testament and in rabbinic literature, and with narratives generally labeled ‘fables’, I will try to come to an answer to the question whether ‘genre’ is the right track in comparative parable research.
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Jewish traditional writings on circumcision can be roughly divided into two strands: one that approaches circumcision in an essential, ontological way, and one that looks at the practice in a more ethical and practical, even rational way.... more
Jewish traditional writings on circumcision can be roughly divided into two strands: one that approaches circumcision in an essential, ontological way, and one that looks at the practice in a more ethical and practical, even rational way. The first strand is represented by the Palestinian midrashic traditions, early mystical Jewish works, the late Midrashim that originated in medieval Byzantine lands such as South Italy, and Rashi. In such works, circumcision is viewed as essential for salvation, and as a key identity marker for Jews. Jews “are” circumcision in that view. The second strand deals with circumcision in a rational way, and highlights its ethical and medical benefits, without, however, seeing it as a sine-qua-non for Jewish identity. This strand is represented by Hellenistic Jews such as Philo of Alexandria, the Babylonian Talmud, and Maimonides. In the workshop I will present selected texts from both strands and hope to discuss the differences and the reasons for these opposing approaches with the participants.
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This is the PTT that goes with the talk ""Parabels als instrument van continuiteit en vernieuwing in de rabbijnse midrasj"
This is a talk (in Dutch) which I delivered at the occasion of the presentation of the book Hebrew Texts in Jewish, Christian and Muslim surroundings (ed. by Klaas Spronk and Eveline van Staalduine; Leiden: Brill, 2018) to prof. Dineke... more
This is a talk (in Dutch) which I delivered at the occasion of the presentation of the book Hebrew Texts in Jewish, Christian and Muslim surroundings (ed. by Klaas Spronk and Eveline van Staalduine; Leiden: Brill, 2018) to prof. Dineke Houtman at the occasion of the continuation of her extraordinary chair in Jewish Studies at the PThU in Amsterdam, February 22, 2018.
This talk was based on my chapter in this book: L. M. Teugels, " Between hermeneutic and rhetoric: The parable of the slave who buys a rotten fish in exegetical and homiletical Midrashim" (50-64) - see under 'papers'
This talk was based on my chapter in this book: L. M. Teugels, " Between hermeneutic and rhetoric: The parable of the slave who buys a rotten fish in exegetical and homiletical Midrashim" (50-64) - see under 'papers'
A Dutch blog for Yom Kippur 2017.Published on PThU Bijbelblog: https://www.pthu.nl/Bijbelblog/!/29648/de-baarmoeder-van-god
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A blog for Channukah 2017. Published on PThU Bijbelblog: https://www.pthu.nl/Bijbelblog/!/6233/chanoeka-chanoekia-en-menora
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Published on PThU Bijbelblog: https://www.pthu.nl/Bijbelblog/!/16304/waarom-al-die-aandacht-voor-huidziekten-in-de-bijbel
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The paper Friesch Dagblad selects blog from the 'PThU Bijbelblog' to publish in their paper. For more PThU Bible blogs see https://www.pthu.nl/Bijbelblog/
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Dit blog is hier gepubliceerd: https://www.pthu.nl/Bijbelblog/!/10044/de-slaaf-en-de-rotte-vis-een-veranderende-parabel Een andere versie is hier te vinden:... more
Dit blog is hier gepubliceerd: https://www.pthu.nl/Bijbelblog/!/10044/de-slaaf-en-de-rotte-vis-een-veranderende-parabel
Een andere versie is hier te vinden: https://parabelproject.nl/parabel-van-de-maand-februari-over-een-rotte-vis-en-egyptenaren-met-pech/
Een andere versie is hier te vinden: https://parabelproject.nl/parabel-van-de-maand-februari-over-een-rotte-vis-en-egyptenaren-met-pech/
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This blog is published here: https://parabelproject.nl/parable-of-the-month-make-someone-else-your-agent-an-ambivalent-picture-of-moses/
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This is the popular website of the Utrecht NWO-funded Parable Project. My contribution to this project is the making of an annotated edition of tannaitic meshalim. The first volume, about parables in the two Mekhiltot will appear shortly.... more
This is the popular website of the Utrecht NWO-funded Parable Project. My contribution to this project is the making of an annotated edition of tannaitic meshalim. The first volume, about parables in the two Mekhiltot will appear shortly. The website features blogs by the project members. Here are the blogs from my hand: https://parabelproject.nl/tag/lieve-teugels/
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Rabbinic texts apply the metaphor of the vineyard to the Torah as well as to Israel. Conceptual Metaphor Theory allows us to explain the parallel use of the vineyard metaphor for the two target domains, Israel and the Torah. The... more
Rabbinic texts apply the metaphor of the vineyard to the Torah as well as to Israel. Conceptual Metaphor Theory allows us to explain the parallel use of the vineyard metaphor for the two target domains, Israel and the Torah. The conceptual metaphor of the vineyard includes such aspects as the fence, the vines and the wine. The generic metaphor SOMETHING PRECIOUS IS A CULTIVATED PIECE OF LAND enables us to include related conceptual fields, such as a field of wheat, or another cultivated piece of land. By means of the principle of the "creation of similarity," the Torah and Israel are linked in the rabbinic cultural world, using the notion of preciousness, segulah. The metaphor of the vineyard not only reflects, but also induces the similarity: conceived as vineyards, Israel and the Torah become precious in the minds of the people using and hearing or reading the metaphorical texts.