Table des matières
Gavin McDowell, Ron Naiweld et Daniel Stökl Ben Ezra
IntroductionPart 1. The Synagogue
Lee I. Levine
1. Diversity in the Ancient Synagogue of Roman-Byzantine Palestine: Historical ImplicationsMichael D. Swartz
2. Society and the Self in Early PiyyutJosé Costa
3. Some Remarks about Non-Rabbinic Judaism, Rabbinization, and Synagogal Judaism- 1.0. Non-Rabbinic Judaism: The Old Model and the New Model
- 2.0. The New Model: Five Examples
- 2.1. Annette Yoshiko Reed and Michael Satlow: Diversity Only
- 2.2. Stuart S. Miller: A Complex Common Judaism
- 2.3. Daniel Boyarin: Jewish Binitarianism
- 2.4. Emmanuel Friedheim and Seth Schwartz: Judeo-Paganism
- 2.5. Rachel Elior: Priestly Judaism versus Rabbinic Judaism
- 3.0. Rabbinization
- 3.1. Chronology
- 3.2. Geography
- 3.3. Conception
- 3.4. Modalities
- 3.5. Means of Spreading
- 3.6. Content
- 3.7. Context
- 4.0. Rabbinization and the Hekhalot Literature: The Article of Ra‘anan Boustan
- 5.0. Synagogal Judaism
Part 2. Evidence For Non-Rabbinic Judaism: The Near East
Geoffrey Herman
4. In Search of Non-Rabbinic Judaism in Sasanian BabyloniaYoram Erder
6. Karaites and SadduceesChristian Julien Robin
7. The Judaism of the Ancient Kingdom of Ḥimyar in Arabia: A Discreet Conversion- 1.0. Introduction
- 2.0. Sources on Religious Practices in the Kingdom of Ḥimyar
- 2.1. Ḥimyarite Inscriptions
- 2.2. External Sources
- 2.3. The Arab-Muslim Tradition
- 3.0. The Institution of an Official Religion as Revealed by Inscriptions
- 3.1. Four Categories of Monotheistic Inscriptions
- 3.1.1. Royal Inscriptions
- 3.1.2. Inscriptions by High Officials in the King’s Service
- 3.1.3. Inscriptions by Princes at the Head of Territorial Principalities
- 3.1.4. Inscriptions by Private Individuals
- 3.2. A Radical Reform
- 3.3. Problems the Change of Religion Solved
- 4.0. The New Religion’s Main Traits
- 4.1. One God
- 4.2. A New Place of Worship Called the mikrāb
- 4.3. A New Social Entity Called ‘Israel’
- 4.4. A New Monotheistic Religion Shared by All?
- 5.0. A Variety of Judaism
- 5.1. Proofs of Judaism
- 5.2. A Non-Rabbinic Form of Judaism
- 6.0. The Extent of Ḥimyar’s Conversion to Judaism
- 6.1. Stages and Purposes of Conversion
- 6.2. Ḥimyar’s ‘Discreet Conversion’
- 6.3. Religious Minimalism in Ḥimyarite Royal Inscriptions
- 7.0. A Few Similar Examples
- 7.1. Minimalist Official or Public Expression
- 7.1.1. Religious Invocations in Abraha’s Inscriptions
- 7.1.2. Religious Invocations in the Inscriptions of ʿĒzānā at Aksūm
- 7.1.3. The Minimalism of the Oldest Muslim Inscriptions
- 7.2. The Tribal Coalition founded by Muḥammad
- 7.3. Tribal Restructuring on a Religious Basis: The Example of al-Ḥīra
- 7.4. Concerning the ḥanīf
- 8.0. Conclusion
- 9.0. Addendum
- Abbreviations
- Inscriptions Quoted
- 1. South Arabia
- 2. Ethiopia
- Illustrations
- Maps
Part 3. Evidence for Non-Rabbinic Judaism: Europe
Capucine Nemo-Pekelman
8. The Didascalus Annas: A Jewish Political and Intellectual Figure from the WestGiancarlo Lacerenza
9. Rabbis in Southern Italian Jewish Inscriptions from Late Antiquity to the Early Middle Ages- 1.0. Premise
- 2.0. The Rome Anomaly
- 3.0. Campania Felix
- 3.1. The Epitaph of Rebbi Abba Maris
- 3.2. The Epitaphs of Binyamin from Caesarea and Venus, Daughter of Rebbi Abundantius
- 3.3. Evidence of Synagogues and Jewish Liturgies in Late Antique Naples
- 4.0. The Epitaph of Faustina: Apostuli and Rebbites in Sixth-Century Venosa
- 5.0. Emerging Rabbis: From Late Antiquity to the Middle Ages
Part 4. Rabbinization
Ron Naiweld
11. The Rabbinization Tractates and the Propagation of Rabbinic Ideology in the Late Talmudic PeriodDaniel Stökl Ben Ezra
12. Who is the Target of Toledot Yeshu?Günter Stemberger
14. Seder Eliyahu Rabbah: Rabbinic. Tradition for a Non-Rabbinic Society