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By David Instone Brewer

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Additional resources for Techniques and Assumptions in Jewish Exegesis before 70 CE (Texte und Studien zum Antiken Judentum)

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However the text has been made to fit the sayings as closely as possible, so the particular phrases are probably referred to rather than the general tenor of the text. The order of "laugh" and "weep" has been reversed tofitthe order of the sayings, and the intervening "mourn", "dance", "throw" and "gather" have been omitted. The "embrace" phrases are probably included to refer to saying I. 4. This enigmatic saying is probably Hillel's original saying, which was later expounded by means of the two sayings in 5 & 6.

Introduction to the Scribal Traditions 21 This is different from Al Tiqre because no emendation is attempted or even proposed for the sake of the exegesis. 51 NO REDUNDANCY assumcs that Scripture contains no superfluous or redundant phrases. 43a) "two texts [using] the same rhetoric teach nothing [new]". '. 5m PRECEDENT derives a general law from an incident in Scripture, treating it like an example in case law. 5n REDUCTIO AD ABSURDUM has been identified as an exegetical technique in Tannaitic and Amoraic literature by L.

MD3 y p i p 3 OmD 187331 notp ]a pyaw p*? Ant. 4) although with some differences: the king is Herod, who is opposed by Sameas (cf. Ant. 4)) and the rabbis are killed by the king (cf. 48b). S. 9) may all refer to Shemaiah. The ruling that the master is liable for his slave's actions is certainly not a later invention, because it appears to agree with the Sadducees against the Pharisees (cf. 4). 21 exegesis is integral to the trial tradition, but the Deut. 19 exegesis may have been added later, and the reference to Gabriel is probably a later embellishment.

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