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diagram were known to the Rabbis, and that M. Joel had made this point before
Friedlander. Pearson dates this evidence to the early second century, and possibly earlier, in the anti-heretical polemics in the Talmud and Midrash. Daniel Boyarin lists a number of problems with that thesis, citing Karen Kingâs argument that Gnostic influences in Judaism are entwined with Christian influences. Boyarin is no more prepared to identify
225:
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1649:, and it is written: 'I did not come to subtract from the Torah of Moses, or to add to the Torah of Moses.' And it is written there: In a situation where there is a son, the daughter does not inherit." The philosopher's statements in this story reflect Christian beliefs; it cannot be determined whether the new law regarding the right of daughters to inherit was included in the original
1471:, interpreting them as âworthless revelationâ and âiniquitous revelationâ respectively. FF Bruce translates the same as 'Sin of the Writing tablet' and 'Iniquity of the Margin'. Barker and Bruce are however agreed on identifying them as puns on euangelion (Christian gospels), whereas Daniel Boyarin has other Jewish heretics in view. Boyarin interprets Rabbi Yohanan and Rabbi Meirâs
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as "the unwritten portion of a book, the margin ... used for annotations; and it is reasonable to suppose that these annotations would include texts of scripture, quoted as illustrations." Birger
Pearson cites Herford as an example of flawed attempts after Friedlander to interpret all occurrences of
1518:
says: "I swear by the life of my children that if they fall into my hands I shall burn them together with the names of God upon them. For even if I were being chased by an attacker, I would enter a house of idolatry but would not enter one of their houses, as idolaters do not know of Him and deny
1397:
were 'tablets' bearing a gnostic "Ophite diagram" as described by Celsus and Origen. This would explain the opposition from Rabbi Tarfon. However, this thesis has not found wide acceptance, as noted in the Jewish
Encyclopedia (1901â1906). Pearson claims that Gnostics and something like the Ophite
1320:
was, likewise, often thought to have been originally written in Hebrew (that is, Aramaic); if so, many copies must, therefore, have been in circulation, and doubts must naturally have arisen concerning the manner in which they were to be disposed of, since they contained mention of the
1388:
Rabbinic discussion of gilyonim does not always rely on identifying it with
Christians or any other heretics in particular. Nonetheless Friedlander (following Krochmal and Grätz) set out a thesis that those labelled as
1805:âReflections on Aspects of the Jewish Background of the Gospel of Johnâ in Exploring the Gospel of John: In Honor of D. Moody Smith, edited by R. Alan Culpepper, Dwight Moody Smith, Carl Clifton Black, page 50
1527:, that cause enmity between Israel and its heavenly Father. ... Just as they are not saved from fire, so they are not saved from a rockslide, or when they have fallen into water, or from form of destruction."
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Regarding the
Tosefta passage, Moritz Friedlander argued that attempts to identify these books with Christian gospels in which divine names do not occur are strained. Even R. T. Herford identified the word
1644:
was given , and written in it son and daughter inherit equally" (in contrast to the Torah's rule that daughters do not inherit if a son is alive). Later the philosopher said, "I reached the end of the
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The
Gospels are not otherwise mentioned in the Talmud or Midrash. However, from the Talmudic narratives about Jesus it appears that the contents of the Gospel were known to the Talmudic teachers.
1413:
would not necessarily be Jewish-Christian âgospelsâ. Davies and James Paget cite Karl Georg Kuhn (âJudentum
Urchristentum Kircheâ, 1964), and also Maier (1982) to this effect. Kuhn argues that:
1523:
says: "If God has said, 'My name that has been written in holiness shall be wiped out by water, in order to make peace between husband and wife,' then all the more should the books of the
2042:
1616:, it is possible that he, having had a Greek education, simply intended to represent the sound of áźĎ
ιγγÎΝΚον more exactly. However, this explanation would not apply to
1360:, and from the same area of Babylonia. The central doctrine of Manichaeism was a belief in two powers (a good god versus an evil god), and in Aramaic they were called
1424:
should be understood not as gospels but as Old
Testament texts belonging to heterodox Jewish groups such as those at Qumran as well as to Jewish Christians; and
1832:
in The
Revelation of Jesus Christ Which God Gave to Him to Show to His Servants What Must Soon Take Place (Edinburgh: T. & T. Clark, 2000, page 68
1438:
on merely the second half of the word âeuangelionâ, and there are other grammatical problems making it unlikely that a pun on âeuangelionâ is in play.
1431:
Rabbi Tarfon is unlikely to have made a pun on books being called âgospelsâ earlier than
Christians were known to have called their books âgospelsâ;
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meaning "reveal" and hence ârevelationâ, rather than on âeuangelionâ. Barker nonetheless has Christian revelation in view rather than gnosticism.
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the Talmud passage (Shabbat 116a) is clearly later than the passages from the Tosefta, and too late to be used as a source for the Jamnian period;
750:
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takes the term 'minim' in the Talmud as originally denoting all âdissidents, apostates and traitorsâ rather than Christians in particular.
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Friedlander, 'Der vorchristliche jiidische Gnosticismus' (1899), cited in Pearson in âGnosticism, Judaism and Egyptian Christianityâ (1990)
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Friedlander Der vorchristliche jiidische Gnosticismus (1899) cited in Pearson in âGnosticism, Judaism and Egyptian Christianityâ (1990)
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Him, while these know of Him but deny him. As Scripture said: And behind the doors and the posts you have set up your symbol, ."
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as âgilyon of wretchednessâ and âgilyon of sinâ and identifies them with Jewish âapocalypsesâ, i.e. revelations, such as Enoch.
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1558:(the scroll) where the printed editions have the plural. The title may have been originally briefly áźÎłÎłÎΝΚον (Greek for "
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1632:'s dispute with a philosopher (פ×××ץ×פ×) who said to Gamaliel, "Since the day that you were exiled from your land, the
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are not saved from fire; but one lets them burn in their places, together with the names of God written upon them. R.
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Daniel Boyarin, in line with Kuhn, understands the books to which Rabbi Tarfon referred to be Torah scrolls.
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also), however, were many; and had reference to these been intended here the plural would have been used.
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cannot be too readily identified with gospels. William David Davies and Louis Finkelstein consider that
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that states a Knowledge editor's personal feelings or presents an original argument about a topic.
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by the Rabbis were Gnostics who originated in Jewish circles pre-dating Christianity, and that
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in âThe Written Gospelâ edited by Markus N. A. Bockmuehl, Donald Alfred Hagner, 2005, page 210
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says: "On weekdays the names of God are cut out and hidden while the rest is burned." R.
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Another passage shows that the Gospels have not the sanctity of the Biblical books:
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Daniel Boyarin, Border Lines - The Partition of Judaeo-Christianity (2006) pg 57-58
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should be understood not as gospels but as Marginalia cut off from Biblical texts;
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Gnosticism, Judaism and Egyptian Christianity, 1990 Fortress Press, Minneapolis
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The New Testament Documents Are they Reliable?, 5th edition, 1959, Chapter IX
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in the plural, means several copies of a single work, not multiple different
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Later in the same passage of the Babylonian Talmud, the following appears:
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referred to âan empty space or a marginâ and suggests Tarfon punned on
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and all books written from now onward do not render the hands unclean.
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Our Father Abraham: Jewish Roots of the Christian Faith, page 67
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However, the 3rd century Aramaic writings of the religion of
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Barker applies her thesis to Rabbi Yohanan and Rabbi Meirâs
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personal reflection, personal essay, or argumentative essay
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Amongst the following scholars, there is a consensus that
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The same passage is quoted with minor variations in the
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Talmudic term referring to unspecified heretical works
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see Harnack, "Altchristliche Litteratur," i. 6 et seq
1325:. Indeed, the correct reading in this passage has
1673:?) do not render the hands unclean. The books of
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1352:, which was one of their seven sacred writings.
1554:. The Munich manuscript of the Talmud has here
1796:The Cambridge History of Judaism, 1990, pg 773
1420:in the Tosefta passages citing Rabbi Tarfon,
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8:
1628:Next, the Talmud tells the story of Rabban
1504:(××××× ××, "scrolls") and the books of the
53:Learn how and when to remove these messages
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1251:
197:
1308:had a Gospel of their own, the so-called
186:Learn how and when to remove this message
168:Learn how and when to remove this message
106:Learn how and when to remove this message
1434:Rabbi Tarfon is unlikely to have punned
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209:
2001:Yadayim 2:13, ed. Zuckermandel, p. 683
1385:as references to Jewish Christianity.
1333:writings (which were sometimes called
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1296:to refer to certain heretical works.
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1665:The Gilyonim and the books of the "
1601:are derogatory puns on áźĎ
ιγγÎΝΚον ("
1402:with Christians than with Gnostics.
1691:Tetragrammaton in the New Testament
1364:, which in Hebrew would have been
14:
2022:; et al., eds. (1901â1906).
1750:"Rabbinic discussion of gilyonim"
1727:Christianity in the Talmud, 1903
34:This article has multiple issues.
2032:. New York: Funk & Wagnalls.
2008:
1344:, did have a single book called
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42:or discuss these issues on the
2058:Early Christianity and Judaism
1581:(×××× ×××××, "false scroll").
1:
1929:. Sefaria, Brooklyn, New York
1492:The principal passage in the
1589:(ע××× ×××××, "sin scroll").
148:the claims made and adding
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1452:notes that Rabbi Tarfonâs
1348:, written in Aramaic, the
1312:, from which still later
1304:The Jewish Christians of
1640:was taken away, and the
1288:, are terms used by the
2029:The Jewish Encyclopedia
1488:Destruction of gilyonim
2043:Discussion of gilyonim
1609:was the descendant of
1356:was a contemporary of
86:by rewriting it in an
1329:in the singular; the
1921:Talmud, Babylonian.
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1657:Sanctity of scrolls
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1877:Shabbat 14:4
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1194:Antisemitism
1139:Samaritanism
1117:Christianity
1018:Shehecheyanu
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923:Four species
830:Pidyon haben
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588:Beth midrash
534:Noahide laws
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36:Please help
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1933:19 December
1851:Isaiah 57:8
1647:avon gilyon
1642:avon gilyon
1630:Gamaliel II
1599:avon gilyon
1595:aven gilyon
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1579:aven gilyon
1566:Avon gilyon
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1342:Manichaeism
1323:divine name
1285:avon gilyon
883:Sefer Torah
845:Bereavement
825:Zeved habat
608:Holy Temple
548:Holy cities
282:Conservadox
2052:Categories
2024:"Gilyonim"
1910:Numbers 16
1760:2008-03-06
1697:References
1614:proselytes
1607:Rabbi Meir
1603:evangelion
1593:The terms
1575:Rabbi Meir
1560:Evangelion
1346:evangelion
1070:Yom Kippur
613:Tabernacle
358:Chosenness
330:Philosophy
311:Humanistic
142:improve it
39:improve it
1546:The word
1306:Palestine
1189:Criticism
1154:Pluralism
1132:Mormonism
1038:Kol Nidre
812:education
737:Acharonim
583:Synagogue
560:Jerusalem
242:Movements
146:verifying
45:talk page
1988:Gilyonim
1685:See also
1675:Ben Sira
1556:hagilyon
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1335:gilyonim
1279:Gilyonim
1219:Muhammad
1122:Hinduism
1095:Hanukkah
1033:Tachanun
1028:Havdalah
893:Tefillin
840:Marriage
732:Rishonim
718:Savoraim
575:Tiberias
524:Tzedakah
444:Rabbinic
343:Kabbalah
316:Haymanot
250:Orthodox
203:a series
201:Part of
2017::
1999:Tosefta
1874:Tosefta
1605:"). As
1552:gospels
1494:Tosefta
1331:gnostic
1318:Matthew
1316:quote.
1290:Mishnah
1179:Zionism
1085:Shavuot
1003:Kaddish
980:Prayers
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908:Mezuzah
898:Tzitzit
853:Yeshiva
808:Culture
713:Amoraim
708:Tannaim
679:Rebecca
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460:Midrash
450:Mishnah
432:Piyutim
413:Ketuvim
408:Nevi'im
348:Messiah
306:Renewal
296:Karaite
261:Hasidic
211:Judaism
140:Please
82:Please
1539:, and
1516:Tarfon
1383:gilyon
1374:gilyon
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1611:Greek
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1366:Manim
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1214:Jesus
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988:Shema
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937:Lulav
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674:Sarah
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389:Texts
368:Names
1935:2018
1861:See
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820:Brit
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689:Leah
1669:" (
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363:God
144:by
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