In this book various authors explore how rabbinic traditions that were formulated in the Land of Israel migrated to Jewish study houses in Babylonia. The authors demonstrate how the new location and the unique literary character of the Babylonian Talmud combine to create new and surprising texts out of the old ones. Some authors concentrate on inner rabbinic social structures that influence the changes the traditions underwent. Others show the influence of the host culture on the metamorphosis of the traditions. The result is a complex study of cultural processes, as shaped by a unique historical moment.

In A Traveling Homeland, Daniel Boyarin makes the case that the Babylonian Talmud is a diasporist manifesto producing and defining the practices that constitute Jewish diasporic identity in the form of textual, interpretive communities built around talmudic study.

It is impossible to exaggerate the importance of the Talmud in Judaism and beyond. Yet its difficult language and its assumptions, so distant from modern sensibilities, render it inaccessible to most readers. In this volume, David C. Kraemer offers students of Judaism a sophisticated and accessible introduction to one of the religion's most important texts. Here, he brings together his expertise as a scholar of the Talmud and rabbinic Judaism with the lessons of his experience as director of one of the largest collections of rare Judaica in the world. Tracing the Talmud's origins and its often controversial status through history, he bases his work on the most recent historical and literary scholarship while making no assumptions concerning the reader's prior knowledge. Kraemer also examines the continuities and shifts of the Talmud over time and space. His work will provide scholars and students with an unprecedented understanding of one of the world's great classics and the spirit that animates it.

The Babylonian Talmud remains the richest source of information regarding the material culture and lifestyle of the Babylonian Jewish community, with additional data now supplied by Babylonian incantation bowls. Although archaeology has yet to excavate any Jewish sites from Babylonia, information from Parthian and Sassanian Babylonia provides relevant background information, which differs substantially from archaeological finds from the Land of Israel. One of the key questions addresses the amount of traffic and general communications between Jewish Babylonia and Israel, considering the great distances and hardships of travel involved.

In this book, Hayes addresses the central concern in talmudic studies over the genesis of halakhic (legal) divergence between the Talmuds produced by the Palestinian rabbinic community (c. 370 C.E.) and the Babylonian rabbinic community (c. 650 C.E.). Hayes analyzes selected divergences between parallel passages of the two Talmuds. Proceeding on a case-by-case basis, she considers whether external influences (cultural or regional differences), internal factors (textual, hermeneutical, or dialectical), or some intersection of the two best accounts for the differences.

The Babylonian Talmud was compiled in the third through sixth centuries CE, by rabbis living under Sasanian Persian rule in the area between the Tigris and Euphrates rivers. What kind of society did these rabbis inhabit? What effect did that society have on important rabbinic texts? In this book Richard Kalmin offers a thorough reexamination of rabbinic culture of late antique Babylonia. He shows how this culture was shaped in part by Persia on the one hand, and by Roman Palestine on the other. The mid fourth century CE in Jewish Babylonia was a period of particularly intense "Palestinianization," at the same time that the Mesopotamian and east Persian Christian communities were undergoing a period of intense "Syrianization." Kalmin argues that these closely related processes were accelerated by third-century Persian conquests deep into Roman territory, which resulted in the resettlement of thousands of Christian and Jewish inhabitants of the eastern Roman provinces in Persian Mesopotamia, eastern Syria, and western Persia, profoundly altering the cultural landscape for centuries to come. Kalmin also offers new interpretations of several fascinating rabbinic texts of late antiquity. He shows how they have often been misunderstood by historians who lack attentiveness to the role of anonymous editors in glossing or emending earlier texts and who insist on attributing these texts to sixth century editors rather than to storytellers and editors of earlier centuries who introduced changes into the texts they learned and transmitted. He also demonstrates how Babylonian rabbis interacted with the non-rabbinic Jewish world, often in the form of the incorporation of centuries-old non-rabbinic Jewish texts into the developing Talmud, rather than via the encounter with actual non-rabbinic Jews in the streets and marketplaces of Babylonia. Most of these texts were "domesticated" prior to their inclusion in the Babylonian Talmud, which was generally accomplished by means of the rabbinization of the non-rabbinic texts. Rabbis transformed a story's protagonists into rabbis rather than kings or priests, or portrayed them studying Torah rather than engaging in other activities, since Torah study was viewed by them as the most important, perhaps the only important, human activity. Kalmin's arguments shed new light on rabbinic Judaism in late antique society. This book will be invaluable to any student or scholar of this period.

This book explores sex and sexuality in the Babylonian Talmud within the context of competing cultural discourses, for students of comparative religion.

The Geonic period from about the late sixth to mid-eleventh centuries is of crucial importance in the history of Judaism. The Geonim, for whom this era is named, were the heads of the ancient talmudic academies of Babylonia. They gained ascendancy over the older Palestinian center of Judaism and were recognized as the leading religious and spiritual authorities by most of the world's Jewish population. The Geonim and their circles enshrined the Babylonian Talmud as the central canonical work of rabbinic literature and the leading guide to religious practice, and it was a predominantly Babylonian version of Judaism that was transplanted to newer centers of Judaism in North Africa and Europe. Robert Brody's book -- the first survey in English of the Geonic period in almost a century -focuses on the cultural milieu of the Geonim and on their intellectual and literary creativity. Brody describes the cultural spheres in which the Geonim were active and the historical and cultural settings within which they functioned. He emphasizes the challenges presented by other Jewish institutions and individuals, ranging from those within the Babylonian Jewish setting -- specially the political leadership represented by the Exilarch -- to the competing Palestinian Jewish center and to sectarian movements and freethinkers who rejected rabbinic authority altogether. He also describes the variety of ways in which the development of Geonic tradition was affected by the surrounding non-Jewish cultures, both Muslim and Christian. "This book is a fresh and thorough examination of the period in question, a masterpiece of scholarship and erudition". -- Neil Danzig, Jewish Theological Seminary

In For Out of Babylonia Shall Come Torah and the Word of the Lord from Nehar Peqod, Barak S. Cohen reevaluates the evidence in Tannaitic and Amoraic literature of an independent “Babylonian Mishnah” which originated in the proto-talmudic period. The book focuses on an analysis of the most notable halakhic corpora that have been identified by scholars as originating in the Tannaitic period or at the outset of the amoraic. If indeed such an early corpus did exist, what are its characteristics and what, if any, connection does it have with the parallel Palestinian collections? Was this Babylonian Mishnah created in order to harmonize the Palestinian Mishnah with a corpus of rabbinic teachings already existent in Babylonia? Was this corpus one of the main contributors to the forced interpretations and resolutions found so frequently in the Bavli?

This study constitutes the first comprehensive examination of rabbinic body language represented in Palestinian rabbinic sources of late antiquity. Catherine Hezser examines rabbis’ appearance and demeanor, spatial movement, gestures, and facial expressions on the basis of literary and social-anthropological methods and theories. She discusses the various forms of rabbis’ non-verbal communication in the context of Graeco-Roman and ancient Christian literary sources and in connection with the material culture of Roman and early Byzantine Palestine. Catherine Hezser convincingly shows that in rabbinic literature body language serves as an important means of rabbis’ self-fashioning. Rabbinic texts create the image of a particularly Jewish type of intellectual who functioned and competed for adherents within the highly visual and body-conscious environment of late antiquity.