Fathers According to Rabbi Nathan: Abot de Rabbi Nathan by Anthony J. Saldarini

By Anthony J. Saldarini

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Ch. 27 (pp. 55-56) has a story in which a donkey 4 0 Schechter, pp. xxv-xxvi. Even detailed analysis can delude us. First we need critical texts which show us that chance odd variant which may explain all the others (see Finkelstein in his Mabo and other work for this method). Secondly, we may lack an essential collection or source from which all drew and which we cannot reconstruct. S. Lieberman, "Jewish Life in Eretz Yisrael in the Palestinian Talmud," in Moshe Davis, Israel: Its Role in Civilization, 1965, pp.

Lieberman mentions in passing that ARN was compiled in the middle of the third century. J. Goldin writes that the contents and language demand a date not later than the third or fourth century or at the utmost shortly thereafter. Either of these opinions fit well with the picture of ARN's development given above. 40 41 42 PLACE Since both versions of ARN cite only Tannaim and Tannaitic stories (with few exceptions), the setting for these stories and incidents is necessarily the land of Israel. If ARN, as was argued in the previous section, was begun during the Tannaitic period, then it must almost certainly have originated in Palestine.

19:2ff) does not explicitly refer to a seven day period and so does not seem to fit into this series. Its point and the point of Rabbi Jose's remark is that purification with the ashes of the red heifer is a permanent practice. But we already know this from Scripture (Num. 19:10). Perhaps, then, this comment implies acceptance of the practices recorded in Yoma 2a : that the red heifer is burned once a year on the Day of Atonement and that both the High Priest and the priest who is to burn the red heifer must leave their homes for seven days of preparation and purification before the Day of Atonement.

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