The Talmudic Argument

This book examines in detail a number of typical lengthy passages with a view to showing how Talmudic reasoning operates and how the Talmud was compiled by its final editors.

As an old proverb puts it, "Two Jews, three opinions." In the long, rich, tumultuous history of the Jewish people, this characteristic contentiousness has often been extended even unto Heaven. Arguing with God is a highly original and utterly absorbing study that skates along the edge of this theological thin ice--at times verging dangerously close to blasphemy--yet also a source of some of the most poignant and deeply soulful expressions of human anguish and yearning. The name Israel literally denotes one who "wrestles with God." And, from Jacob's battle with the angel to Elie Wiesel's haunting questions about the Holocaust that hang in the air like still smoke over our own age, Rabbi Laytner admirably details Judaism's rich and pervasive tradition of calling God to task over human suffering and experienced injustice. It is a tradition that originated in the biblical period itself. Abraham, Moses, Elijah, and others all petitioned for divine intervention in their lives, or appealed forcefully to God to alter His proposed decree. Other biblical arguments focused on personal or communal suffering and anger: Jeremiah, Job, and certain Psalms and Lamentations. Rabbi Laytner delves beneath the surface of these "blasphemies" and reveals how they implicitly helped to refute the claims of opponent religions and advance Jewish doctrines and teachings.

This systematic introduction to the Talmud of Babylonia (Bavli) answers basic questions of form: how is this a coherent document? How do we make sense of the several languages in which it is written? What are the principal parts of the complex writing? Turning to questions of modes of thought, the account proceeds to address the intellectual character of the Bavli and in particular the character and uses of its dialectics. Finally, questions of substance come to the fore: how does the Talmud relate to the Torah? and how does tradition enter in? These basic questions of rhetoric, topic, and logic that anyone approaching the text will raise are dealt with clearly and authoritatively.

Reading Talmudic Sources as Arguments: A New Interpretive Approach elucidates the unique characteristics of Talmudic discourse culture. Applying a linguistic approach combined with Quentin Skinner’s philosophy of meaning, the book reveals the function of tradition in Talmudic deliberation.

In Jews, Gentiles, and Other Animals, Mira Beth Wasserman undertakes a close reading of Avoda Zara, arguably the Talmud's most scandalous tractate, to uncover the hidden architecture of this classic work of Jewish religious thought. She proposes a new way of reading the Talmud that brings it into conversation with the humanities, including animal studies, the new materialisms, and other areas of critical theory that have been reshaping the understanding of what it is to be a human being. Even as it comments on the the rabbinic laws that govern relations between Jews and non-Jews, Avoda Zara is also an attempt to reflect on what all people share in common, and on how humans fit into a larger universe of animals and things. As is typical of the Talmud in general, it proceeds by incorporating a vast and confusing array of apparently digressive materials, but Wasserman demonstrates that there is a whole greater than the sum of the parts, a sustained effort to explore human identity and difference. In centuries past, Avoda Zara has been a flashpoint in Jewish-Christian relations. It was partly due to its content that the Talmud was subject to burning and censorship by Christian authorities. Wasserman develops a twenty-first-century reading of the tractate that aims to reposition it as part of a broader quest to understand what connects human beings to each other and to the world around them.

True disagreements are hard to achieve, and even harder to maintain, for the ghost of final agreement constantly haunts them. The Babylonian Talmud, however, escapes from that ghost of agreement, and provokes unsettling questions: Are there any conditions under which disagreement might constitute a genuine relationship between minds? Are disagreements always only temporary steps toward final agreement? Must a community of disagreement always imply agreement, as in an agreement to disagree? What is Talmud? rethinks the task of philological, literary, historical, and cultural analysis of the Talmud. It introduces an aspect of this task that has best been approximated by the philosophical, anthropological, and ontological interrogation of human being in relationship to the Other-whether animal, divine, or human. In both engagement and disengagement with post-Heideggerian traditions of thought, Sergey Dogopolski complements philological-historical and cultural approaches to the Talmud with a rigorous anthropological, ontological, and Talmudic inquiry. He redefines the place of the Talmud and its study, both traditional and academic, in the intellectual map of the West, arguing that Talmud is a scholarly art of its own and represents a fundamental intellectual discipline, not a mere application of logical, grammatical, or even rhetorical arts for the purpose of textual hermeneutics. In Talmudic intellectual art, disagreement is a fundamental category. What Is Talmud? rediscovers disagreement as the ultimate condition of finite human existence or co-existence.