By Steven D. Fraade
Historical Jewish writings mix interpretive narratives of Israels sacred background with criminal prescriptions for a divinely ordered lifestyle. historical Jewish societies have left us vast textual corpora protecting interpenetrating criminal and narrative interpretive teachings: the sectarian group of the lifeless Sea Scrolls and the sage-disciple circles of the early Rabbis. This booklet contains reports that discover particular points of the interaction of interpretative, narrative, and criminal rhetoric with an eye fixed to pedagogic functionality and social formation for every of those groups and for either one of them compared. It addresses questions of ways most sensible to process those writings for reasons of historic retrieval and reconstruction via spotting the inseparability of literary-rhetorical textual research and a non-reductive historiography.
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Extra info for Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages
12 Note that an earlier discussion of the significance of the Sabbath and some rules for its observance is incorporated into the book of Jubilees’ recounting of the narrative of creation (Jub. 17–33). For a recent introduction to this pseudepigraphic work, see James VanderKam, The Book of Jubilees (Sheffield: Sheffield Academic Press, 2001). D. , Hebrew University, 2004); as well as idem, “The Relationship Between the Legal and Narrative Passages in Jubilees (Reuben and Bilhah/Judah and Tamar),” in Rewriting the Bible: Proceedings of the Seventh International Conference of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature (ed.
Baltimore: Johns Hopkins University Press, 2010. I would include legal discourse within Doležel’s model, which he does not do. See chs. 2, following n. 39; 18, at n. 29. introduction: of legal fictions and narrative worlds 15 cal worlds and world-views, but ongoing constructions of their places in the sacred history of Israel, whether real or imagined or imagined as real, as of their individual and social constituents. In this sense, the word “fictions” of the title of this collection has less the sense of “not true,” than of the many and complex ways that the primary texts featured in the following studies shaped (the root meaning of “fiction”)41 and were shaped by the traditions they received, the realities they confronted, and their imaginings of other, yet contingent, orders, both legal and narrative.
Steve Mason; Leiden: Brill, 2000), 7–8. 17 See especially Ag. Ap. 164–65, 184–88; Ant. W. 169–70. 80–83. For Josephus’s retelling of biblical narratives so as to introduce or emphasize the priests’ governing role, see Harold W. : Scholars Press, 1976), 176–7. ”18 Several central texts of the Dead Sea Scrolls display the extraction of biblical laws from their biblical narrative settings, their exegetical amplification, regrouping according to topical rubrics, and rhetorical reconstitution within the new settings of the Qumran community’s own self-defining narrative of exilic remnant origins, esoteric revelation, and eschatological restoration.