The Roman Context for the Rabbinic Ban on Teaching Greek to Sons
äºJournal of Ancient JudaismSearch for other papers by Yael Wilfand in
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This paper examines Mishnah Soá¹ah 9:14, Tosefta Soá¹ah 15:8 and Jerusalem Talmud Soá¹ah 9:14, 24c (= Peâah 1:1, 15c), which provide accounts of the rabbinic prohibition against teaching Greek to oneâs son. Scholars often consider these sources in the context of Jewish attitudes toward Greek culture and Hellenization. This mishnah has also been examined in relation to the events of 115â117 C. E. (the Diaspora Revolt); thus, establishing a link between the ban on teaching Greek and the destruction of the Jewish community in Alexandria. In this study, I show that these texts place this exclusion in the framework of relationships with Roman authorities, thereby associating it with confrontations between Jews and Romans. Thus, I suggest that this proscription be read in a Roman context more than a Greek one, especially in the Tosefta and the Jerusalem Talmud, which mention that language as a means for enabling communication with Roman authorities.
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| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 274 | 57 | 6 |
| å ¨ææµè§æ¬¡æ° | 28 | 3 | 0 |
| PDFä¸è½½æ¬¡æ° | 71 | 6 | 0 |
The Roman Context for the Rabbinic Ban on Teaching Greek to Sons
äºJournal of Ancient JudaismSearch for other papers by Yael Wilfand in
Current site
Google Scholar
PubMed
This paper examines Mishnah Soá¹ah 9:14, Tosefta Soá¹ah 15:8 and Jerusalem Talmud Soá¹ah 9:14, 24c (= Peâah 1:1, 15c), which provide accounts of the rabbinic prohibition against teaching Greek to oneâs son. Scholars often consider these sources in the context of Jewish attitudes toward Greek culture and Hellenization. This mishnah has also been examined in relation to the events of 115â117 C. E. (the Diaspora Revolt); thus, establishing a link between the ban on teaching Greek and the destruction of the Jewish community in Alexandria. In this study, I show that these texts place this exclusion in the framework of relationships with Roman authorities, thereby associating it with confrontations between Jews and Romans. Thus, I suggest that this proscription be read in a Roman context more than a Greek one, especially in the Tosefta and the Jerusalem Talmud, which mention that language as a means for enabling communication with Roman authorities.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 274 | 57 | 6 |
| å ¨ææµè§æ¬¡æ° | 28 | 3 | 0 |
| PDFä¸è½½æ¬¡æ° | 71 | 6 | 0 |
