拉比犹太教中的时间与差异》,作者:Sarit Kattan-Gribetz(评论)

IF 0.5 0 HUMANITIES, MULTIDISCIPLINARY
Marie-Ange Rakotoniaina
{"title":"拉比犹太教中的时间与差异》,作者:Sarit Kattan-Gribetz(评论)","authors":"Marie-Ange Rakotoniaina","doi":"10.1353/jla.2024.a926289","DOIUrl":null,"url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\n<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Time and Difference in Rabbinic Judaism</em> by Sarit Kattan-Gribetz <!-- /html_title --></li> <li> Marie-Ange Rakotoniaina </li> </ul> <em>Time and Difference in Rabbinic Judaism</em> S<small>arit</small> K<small>attan</small>-G<small>ribetz</small> Princeton, NJ: Princeton University Press, 2022. Pp. 408. ISBN: 9780691242095. <p>Upon sitting with Sarit Kattan Gribetz's <em>Time and Difference in Rabbinic Judaism</em>, the reader journeys through the multifaceted temporal worlds that the rabbis' imagination fashioned in Late Antiquity, from Roman Palestine to the Sasanian Empire, from Second Temple times to the Talmud. To reveal how these universes of time in turn intersect with the creation of forms of difference within and beyond the rabbinic community—such is the promise of the book. It does so with exquisite erudition and delightful readability, while distilling the conceptualization of \"rabbinic timescapes\" (1, 5, and 22)—as the author put it, \"the many dimensions of time that operate within any given society—similar to the use of 'landscape' to describe the variety of natural and human dimensions of space in any given location\" (258 n. 16). The approach taken does not merely spatialize time. It actualizes and classifies its multiplicity as contained in rabbinic texts: time reveals itself as at once mythic and quotidian, historical and lived, ritual and biological. The book aims at demonstrating how these dimensions of time function as vectors of cohesion and separation.</p> <p>The Introduction sets the scene upon the remains of a lost epoch: the disappearance of the temple leaving behind it a \"temporal trauma\" (9). Henceforth a \"conceptual temple\" commands the rabbinic effort to re-imagine and negotiate the shifting boundaries of timekeeping and community. The following chapters associate a particular configuration of time—from the units of the year and the week to that of the day and the hour—to the formation of a series of respective dualities: between rabbis and Romans, Jews and Christians, men and women, human and divine. Each chapter's textual analyses embody the playfulness of rabbinic engagement with time, their refusal to dwell in the past or linger in an uncatchable future. They would rather drink the promise of the present. Emulating this promise, the book offers itself as much as the linear unfolding of temporal scales as the sketching of a mosaic of identities generated by quotidian rhythms. In other words, imagine a rabbinic replay of Kazuo Ishiguro's <em>The Remains of the Day</em> or Marcel Proust's <em>À la recherche du temps perdu</em>.</p> <p>Time has captivated countless studies. In the context of the most recent <strong>[End Page 276]</strong> tide of this fascination (which Gribetz has elsewhere labelled as \"the temporal turn\"), the book bears affinities with investigations in ancient Judaism and beyond uncovering rabbinic calendars, time-markers, chronologies, ideas of history and memory—from Yosef Hayim Yerushalmi's <em>Zakhor</em> to Eve-Marie Becker's <em>The Birth of Christian History</em> and Lynn Kaye's <em>Negating Time</em>. The book favors a sociological approach (in the footsteps of Eviatar Zerubavel) focusing on discourses and practices. Yet its intellectual lineage reaches wider and deeper. Drawing from anthropology and phenomenology to neuroscience, from historical studies to the technicities of timekeeping in the ancient world, the investigation invokes as its theoretical foundation a mesmerizing array of interdisciplinary analyses of time. It stands out by the conviction and exactitude with which it navigates between \"the conceptual and the practical, the symbolic and the quotidian, weaving together the history of daily life, social history, cultural studies, religious studies, and rabbinics\" (4). As a result, a series of close readings unfold the \"constellation of times and differences\" (230) that the rabbis' literary mastery, legal virtuosities, and ritual innovations designed.</p> <p>Chapter 1 gives a captivating glimpse into the cultivation of a Roman-rabbinic identity through the differentiation and synchronization of Roman and Jewish annual rhythms. The reader may delight in the minute weaving of material and textual sources. Numismatic depictions, frescoes, and floor mosaics give sharper relief to the \"temporal modes of imperial resistance\" (39) of the Midrashic project. Yet these \"hidden transcripts\" (57) are not without similarities to Livy or Ovid. The rabbis' practices of storytelling emulate Roman etiologies. The Palestinian and Babylonian Talmuds project a \"hybrid historical time onto the Roman calendar\" (38), which points to the (paradoxical) Romanness both...</p> </p>","PeriodicalId":16220,"journal":{"name":"Journal of Late Antiquity","volume":null,"pages":null},"PeriodicalIF":0.5000,"publicationDate":"2024-05-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Time and Difference in Rabbinic Judaism by Sarit Kattan-Gribetz (review)\",\"authors\":\"Marie-Ange Rakotoniaina\",\"doi\":\"10.1353/jla.2024.a926289\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\\n<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>Time and Difference in Rabbinic Judaism</em> by Sarit Kattan-Gribetz <!-- /html_title --></li> <li> Marie-Ange Rakotoniaina </li> </ul> <em>Time and Difference in Rabbinic Judaism</em> S<small>arit</small> K<small>attan</small>-G<small>ribetz</small> Princeton, NJ: Princeton University Press, 2022. Pp. 408. ISBN: 9780691242095. <p>Upon sitting with Sarit Kattan Gribetz's <em>Time and Difference in Rabbinic Judaism</em>, the reader journeys through the multifaceted temporal worlds that the rabbis' imagination fashioned in Late Antiquity, from Roman Palestine to the Sasanian Empire, from Second Temple times to the Talmud. To reveal how these universes of time in turn intersect with the creation of forms of difference within and beyond the rabbinic community—such is the promise of the book. It does so with exquisite erudition and delightful readability, while distilling the conceptualization of \\\"rabbinic timescapes\\\" (1, 5, and 22)—as the author put it, \\\"the many dimensions of time that operate within any given society—similar to the use of 'landscape' to describe the variety of natural and human dimensions of space in any given location\\\" (258 n. 16). The approach taken does not merely spatialize time. It actualizes and classifies its multiplicity as contained in rabbinic texts: time reveals itself as at once mythic and quotidian, historical and lived, ritual and biological. The book aims at demonstrating how these dimensions of time function as vectors of cohesion and separation.</p> <p>The Introduction sets the scene upon the remains of a lost epoch: the disappearance of the temple leaving behind it a \\\"temporal trauma\\\" (9). Henceforth a \\\"conceptual temple\\\" commands the rabbinic effort to re-imagine and negotiate the shifting boundaries of timekeeping and community. The following chapters associate a particular configuration of time—from the units of the year and the week to that of the day and the hour—to the formation of a series of respective dualities: between rabbis and Romans, Jews and Christians, men and women, human and divine. Each chapter's textual analyses embody the playfulness of rabbinic engagement with time, their refusal to dwell in the past or linger in an uncatchable future. They would rather drink the promise of the present. Emulating this promise, the book offers itself as much as the linear unfolding of temporal scales as the sketching of a mosaic of identities generated by quotidian rhythms. In other words, imagine a rabbinic replay of Kazuo Ishiguro's <em>The Remains of the Day</em> or Marcel Proust's <em>À la recherche du temps perdu</em>.</p> <p>Time has captivated countless studies. In the context of the most recent <strong>[End Page 276]</strong> tide of this fascination (which Gribetz has elsewhere labelled as \\\"the temporal turn\\\"), the book bears affinities with investigations in ancient Judaism and beyond uncovering rabbinic calendars, time-markers, chronologies, ideas of history and memory—from Yosef Hayim Yerushalmi's <em>Zakhor</em> to Eve-Marie Becker's <em>The Birth of Christian History</em> and Lynn Kaye's <em>Negating Time</em>. The book favors a sociological approach (in the footsteps of Eviatar Zerubavel) focusing on discourses and practices. Yet its intellectual lineage reaches wider and deeper. Drawing from anthropology and phenomenology to neuroscience, from historical studies to the technicities of timekeeping in the ancient world, the investigation invokes as its theoretical foundation a mesmerizing array of interdisciplinary analyses of time. It stands out by the conviction and exactitude with which it navigates between \\\"the conceptual and the practical, the symbolic and the quotidian, weaving together the history of daily life, social history, cultural studies, religious studies, and rabbinics\\\" (4). As a result, a series of close readings unfold the \\\"constellation of times and differences\\\" (230) that the rabbis' literary mastery, legal virtuosities, and ritual innovations designed.</p> <p>Chapter 1 gives a captivating glimpse into the cultivation of a Roman-rabbinic identity through the differentiation and synchronization of Roman and Jewish annual rhythms. The reader may delight in the minute weaving of material and textual sources. Numismatic depictions, frescoes, and floor mosaics give sharper relief to the \\\"temporal modes of imperial resistance\\\" (39) of the Midrashic project. Yet these \\\"hidden transcripts\\\" (57) are not without similarities to Livy or Ovid. The rabbis' practices of storytelling emulate Roman etiologies. The Palestinian and Babylonian Talmuds project a \\\"hybrid historical time onto the Roman calendar\\\" (38), which points to the (paradoxical) Romanness both...</p> </p>\",\"PeriodicalId\":16220,\"journal\":{\"name\":\"Journal of Late Antiquity\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.5000,\"publicationDate\":\"2024-05-09\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Journal of Late Antiquity\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1353/jla.2024.a926289\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"0\",\"JCRName\":\"HUMANITIES, MULTIDISCIPLINARY\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of Late Antiquity","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/jla.2024.a926289","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"HUMANITIES, MULTIDISCIPLINARY","Score":null,"Total":0}
引用次数: 0

摘要

以下是内容的简要摘录,以代替摘要:评论者 拉比犹太教中的时间与差异》,萨里特-卡坦-格里贝茨著 Marie-Ange Rakotoniaina 《拉比犹太教中的时间与差异》,萨里特-卡坦-格里贝茨著 普林斯顿,新泽西州:普林斯顿大学出版社,2022 年。页码408.ISBN:9780691242095。阅读萨里特-卡坦-格里贝茨的《拉比犹太教的时间与差异》,读者将穿越拉比们在古代晚期的想象力所创造的多元时间世界,从罗马巴勒斯坦到萨珊帝国,从第二圣殿时代到《塔木德经》。揭示这些时间世界如何反过来与拉比社区内外差异形式的创造相互交织--这就是本书的承诺。本书以精湛的博学和令人愉悦的可读性实现了这一目标,同时提炼出了 "拉比时间景观"(1、5 和 22)的概念化--正如作者所说,"在任何特定社会中运作的时间的多个维度--类似于使用'景观'来描述任何特定地点空间的自然和人文维度的多样性"(258 n. 16)。所采取的方法不仅仅是将时间空间化。它实现了拉比文本中所包含的多重性并对其进行了分类:时间既是神话的,又是日常的;既是历史的,又是生活的;既是仪式的,又是生物的。本书旨在展示这些时间维度是如何作为凝聚和分离的载体发挥作用的。导言》以一个失落时代的遗迹为背景:神庙的消失留下了 "时间创伤"(9)。从此,"概念圣殿 "统领着拉比重新想象和协商时间与社群界限变化的努力。以下各章将特定的时间配置--从年和周的单位到日和小时的单位--与一系列各自的二元性的形成联系起来:拉比与罗马人之间、犹太人与基督徒之间、男人与女人之间、人类与神之间。每一章的文本分析都体现了拉比对时间的玩味,他们拒绝沉湎于过去,也拒绝徘徊于无法把握的未来。他们宁愿畅饮现在的承诺。本书效仿这一承诺,既是对时间尺度的线性展开,也是对日常生活节奏所产生的身份马赛克的勾勒。换句话说,想象一下石黑一雄的《白昼余韵》或马塞尔-普鲁斯特的《追寻逝去的时光》在犹太教中的重演。时间吸引了无数的研究。在这种魅力的最新 [尾页 276]浪潮(格里贝茨在其他地方将其称为 "时间转向")中,本书与古代犹太教及其他方面的研究有着亲缘关系,这些研究揭示了拉比历法、时间标记、年代学、历史观念和记忆--从约瑟夫-哈伊姆-耶路莎米的《Zakhor》到伊夫-玛丽-贝克尔的《基督教历史的诞生》以及林恩-凯伊的《否定时间》。本书倾向于采用社会学方法(追随埃维亚塔-泽鲁巴维尔的脚步),重点关注话语和实践。然而,该书的思想脉络更为广泛和深邃。从人类学、现象学到神经科学,从历史研究到古代世界的计时技术,这项研究援引了一系列令人着迷的跨学科时间分析作为其理论基础。它在 "概念与实践、象征与日常之间游刃有余,将日常生活史、社会史、文化研究、宗教研究和拉比学交织在一起"(4),以其坚定的信念和精确性脱颖而出。因此,一系列的细读展现了拉比的文学造诣、法律美德和仪式创新所设计的 "时代和差异的星座"(230)。第 1 章通过罗马和犹太年度节奏的差异化和同步化,让我们对罗马-拉比身份的培养有了迷人的一瞥。读者可以从材料和文本来源的细微编织中获得乐趣。钱币描绘、壁画和地板马赛克更清晰地展现了米德拉西计划的 "帝国抵抗的时间模式"(39)。然而,这些 "隐藏的抄本"(57)与李维或奥维德并非没有相似之处。拉比讲故事的做法仿效了罗马的起源。巴勒斯坦和巴比伦的《塔木德经》将 "混合的历史时间投射到罗马日历上"(38),指出了罗马的(自相矛盾的)......
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Time and Difference in Rabbinic Judaism by Sarit Kattan-Gribetz (review)
In lieu of an abstract, here is a brief excerpt of the content:

Reviewed by:

  • Time and Difference in Rabbinic Judaism by Sarit Kattan-Gribetz
  • Marie-Ange Rakotoniaina
Time and Difference in Rabbinic Judaism Sarit Kattan-Gribetz Princeton, NJ: Princeton University Press, 2022. Pp. 408. ISBN: 9780691242095.

Upon sitting with Sarit Kattan Gribetz's Time and Difference in Rabbinic Judaism, the reader journeys through the multifaceted temporal worlds that the rabbis' imagination fashioned in Late Antiquity, from Roman Palestine to the Sasanian Empire, from Second Temple times to the Talmud. To reveal how these universes of time in turn intersect with the creation of forms of difference within and beyond the rabbinic community—such is the promise of the book. It does so with exquisite erudition and delightful readability, while distilling the conceptualization of "rabbinic timescapes" (1, 5, and 22)—as the author put it, "the many dimensions of time that operate within any given society—similar to the use of 'landscape' to describe the variety of natural and human dimensions of space in any given location" (258 n. 16). The approach taken does not merely spatialize time. It actualizes and classifies its multiplicity as contained in rabbinic texts: time reveals itself as at once mythic and quotidian, historical and lived, ritual and biological. The book aims at demonstrating how these dimensions of time function as vectors of cohesion and separation.

The Introduction sets the scene upon the remains of a lost epoch: the disappearance of the temple leaving behind it a "temporal trauma" (9). Henceforth a "conceptual temple" commands the rabbinic effort to re-imagine and negotiate the shifting boundaries of timekeeping and community. The following chapters associate a particular configuration of time—from the units of the year and the week to that of the day and the hour—to the formation of a series of respective dualities: between rabbis and Romans, Jews and Christians, men and women, human and divine. Each chapter's textual analyses embody the playfulness of rabbinic engagement with time, their refusal to dwell in the past or linger in an uncatchable future. They would rather drink the promise of the present. Emulating this promise, the book offers itself as much as the linear unfolding of temporal scales as the sketching of a mosaic of identities generated by quotidian rhythms. In other words, imagine a rabbinic replay of Kazuo Ishiguro's The Remains of the Day or Marcel Proust's À la recherche du temps perdu.

Time has captivated countless studies. In the context of the most recent [End Page 276] tide of this fascination (which Gribetz has elsewhere labelled as "the temporal turn"), the book bears affinities with investigations in ancient Judaism and beyond uncovering rabbinic calendars, time-markers, chronologies, ideas of history and memory—from Yosef Hayim Yerushalmi's Zakhor to Eve-Marie Becker's The Birth of Christian History and Lynn Kaye's Negating Time. The book favors a sociological approach (in the footsteps of Eviatar Zerubavel) focusing on discourses and practices. Yet its intellectual lineage reaches wider and deeper. Drawing from anthropology and phenomenology to neuroscience, from historical studies to the technicities of timekeeping in the ancient world, the investigation invokes as its theoretical foundation a mesmerizing array of interdisciplinary analyses of time. It stands out by the conviction and exactitude with which it navigates between "the conceptual and the practical, the symbolic and the quotidian, weaving together the history of daily life, social history, cultural studies, religious studies, and rabbinics" (4). As a result, a series of close readings unfold the "constellation of times and differences" (230) that the rabbis' literary mastery, legal virtuosities, and ritual innovations designed.

Chapter 1 gives a captivating glimpse into the cultivation of a Roman-rabbinic identity through the differentiation and synchronization of Roman and Jewish annual rhythms. The reader may delight in the minute weaving of material and textual sources. Numismatic depictions, frescoes, and floor mosaics give sharper relief to the "temporal modes of imperial resistance" (39) of the Midrashic project. Yet these "hidden transcripts" (57) are not without similarities to Livy or Ovid. The rabbis' practices of storytelling emulate Roman etiologies. The Palestinian and Babylonian Talmuds project a "hybrid historical time onto the Roman calendar" (38), which points to the (paradoxical) Romanness both...

求助全文
通过发布文献求助,成功后即可免费获取论文全文。 去求助
来源期刊
Journal of Late Antiquity
Journal of Late Antiquity HUMANITIES, MULTIDISCIPLINARY-
CiteScore
0.80
自引率
50.00%
发文量
18
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
确定
请完成安全验证×
copy
已复制链接
快去分享给好友吧!
我知道了
右上角分享
点击右上角分享
0
联系我们:info@booksci.cn Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。 Copyright © 2023 布克学术 All rights reserved.
京ICP备2023020795号-1
ghs 京公网安备 11010802042870号
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术官方微信