"All that is in the Settlement" : Humans, Likeness, and Species in the Rabbinic Bestiary

***For a copy of the article please write to [email protected]*** While biologists argue about the limits and definition of a species, the urge to cluster and distinguish among the plenitude of lifeforms that populates the planet remains. Contemporary concerns about attempts to clone monkeys and to engineer human-porcine chimeras point to problems with species boundaries, resemblances, and causing suffering to other creatures. The fears about resemblances (and attendant slippery slope concerns) relate to how humans may be implicated. Such concerns about resemblances among kinds, the boundaries between species, and attempts to uphold distinctions, also populated late ancient zoological and anthropological thought, including that of the rabbis. While the rabbis drew somewhat on tselem elohim (humans as images of God) to theorize human reproduction and uniqueness, this article traces an alternative zoological vision that integrated humans among other kinds, while explaining resemblances among species with a theory of territorial doubles. This theory of territorial doubles claimed that all creatures—including humans—have versions that exist in the wild and in the sea. The article follows rabbinic zoological classifications as they sought to order lifeforms, viewed as similar and/or distinct

Eyeing Idols: Rabbinic Viewing Practices in Late Antiquity

This article introduces a new perspective, the history of vision, into the study of rabbinic literature. Specifically it examines how rabbinic visual regimes dealt with those objects and images that it designated as idols. It argues that rabbis took seeing seriously and that they developed a set of strategies to shape the viewing of problematic visual objects such as idols. These ranged from gaze aversion to looking askance. However, even the refusal to look at idols needs to be understood in light of late antique understandings of intromissive, extramissive and tactile vision, and more narrowly, in terms of the reciprocal dynamics of sacred viewing

Pilgrimage Itineraries: Seeing the Past through Rabbinic Eyes

This article makes several claims. It argues that the genre of “pilgrim's literature” is present in rabbinic sources, and identifies rabbinic pilgrimage itineraries. Secondly, it shows that aside from the expected melancholic post-Temple itinerary, there exist itineraries for Babylon and for biblical conquest that do a very different kind of visual and affective work. Furthermore, like Christian and Greco-Roman pilgrimage writings, these rabbinic itineraries seek to visualize the past (and sometimes the future) in the landscape. The article reads these rabbinic itineraries not as sources through which to reconstruct a history of actual travel, but rather as mediations and techniques in and of themselves, through which the past was made visible. Related to this is how, like many Greco-Roman and Christian writings, these rabbinic sources thematize sight. However – and this is linked again to textuality – these sources almost always call for the performance of vision through liturgical or scriptural acts of recitation

The Reproduction of Species: Humans, Animals and Species Nonconformity in Early Rabbinic Science

Tracing an early rabbinic approach to the human, this article analyzes how the Tannaim (early Palestinian Jewish sages) of the Mishnah and Tosefta (redacted ca. early 3rd century CE) set the human side by side with other species, and embedded their account within broader considerations of reproduction, zoology and species crossings. The human here emerges at the intersection of menstrual purity law and Temple sacrificial law in the tractates of Niddah and Bekhorot and is part of a reproductive biology that sought to determine the boundaries and overlaps between species. This rabbinic biology ought to be understood amid ancient conversations about what constitutes a proper member of a species, in terms of reproduction, resemblance and variation. The article shows how, even as it disavows genealogical links between humans and animals (and indeed across other species), rabbinic reproductive biology nonetheless implicates humans among and as animals

The Seduction of Law: Rethinking Legal Studies in Jewish Studies

This essay considers the category of "Jewish law" in Jewish studies while inviting scholarly and historiographic assessment of the ways that Judaism's link to law has come to appear as obvious. Considering that our present concepts of law are invariably linked to a geographically and temporally parochial "mythology of modern law," the essay sounds a preliminary set of interventions and conversations designed to open critical reflection on these links. First, it considers how halakhah is assimilated as law, which is in turn seen as quintessentially Jewish. Second, it invokes critical assessments of law as a modern European colonial construct. Third, it moves to Hindu law and Islamic law as examples of scholarly fields whose histories are implicated in European colonialism. Fourth, it discusses the construction of Jewish law in Israeli Zionist contexts and in the context of the U.S. law school. It then closes with some suggestions for future directions

When Species Meet in the Mishnah

This short essay considers rabbinic ideas of reproduction, likeness, and species variation in conversation with the work of Joann Sfar and Sunaura Taylor. Part of Ancient Jew Review's Forum on Animals

‘Their Backs toward the Temple, and Their Faces toward the East:’ The Temple and Toilet Practices in Rabbinic Palestine and Babylonia

This article treats the cultural meaning of rabbinic toilet rules from their Tannaitic instantiation through to later developments in Palestine and Mesopotamia. It argues that these rules draw their corporeal and mental bearings from the Jerusalem temple, in inverse and opposite directions to prayer deportment. It shows how the juxtaposition of the sacred (temple) and profane (toilet) triggered the temple in unlikely instances under the guise of prohibition. As such, toilet rules are the underside of a rabbinic mapping project, similar to rules of bodily orientation in prayer. This map, effectively drawn by corporeal direction and orientation, with the (absent) temple at its center, traversed Palestine and the Diaspora, and ignored contemporary religious and imperials maps and limes. Thus developing toilet practices can tell us something about how a minority religious and social formation shaped bodily functions not necessarily in the more predictable terms of disgust and expulsion but rather as devices through which to uphold a lost center

Interspecies and Cross-species Generation:

This article treats late ancient rabbinic texts (ca. 1st-early 3rd cents. CE), reading them as biology, and following their ideas about the limits and possibilities of reproductive and species variation. I read sources from the tractates of Niddah, Kil’ayim, and Bekhorot, in the Mishnah and Toseta, as expressions of a science of generation, or a biology, in which nonhuman zoology and human gynecology were entwined. I argue that the rabbis, like other ancient thinkers, understood that creatures of a particular kind (or species), including the human-kind, might deliver a creature that appears to be of a different kind. I show that in the majority of cases the Tannaim believed these species nonconforming offspring not to be genuine hybrids, that is, they did not believe that they were the results of cross-species mating. Rather, they understood most species-variation to be spontaneously arising. By reading Bekhorot and Kilayim together, I note how the human features in such cases of species variation, as well as in rabbinic zoological distinctions between *different* kinds that nonetheless looked alike. In other words, I tackle the rabbinic principle that all animals have doubles in the wild and in the seas, including the human

Directing the Heart: Early Rabbinic Language and the Anatomy of Ritual Space

Neis traces an expression of bodily language (kavvanat halev, literally “directing the heart”) from biblical to early rabbinic sources and demonstrates how it oriented people to the affective, physical, and spatial dimensions of prayer. Rejecting a binary that would treat such language as either mental/subjective (and thus metaphorically) or soley physical/objective , Neis argues that we must unpack the fraught meaning of such corporeal spatial terminology to understand “rabbinic concepts of body-mind, ritual technology, and sacred geography." Neis highlights the guidelines for the body in prayer mode found in the rulings of Mishnah and Tosefta Berakhot, which provide a geography and choreography of bodily and affective orientation that calls into question the notion of a fixed, mandate to turn toward the site of the Jerusalem Temple. Although later directions found in the Babylonian Talmud on the praying toward the holy of holies have come to be viewed as normative, Neis warns against reading these into the earlier sources on prayer, finding multiple focal points in her anatomy of the tannaitic evidence. Analyzing kavvanat halev in Mishnah Rosh Hoshana 3 and its parallel in the Tosefta, Neis shows how the sages turned hearing into ritual listening and ordinary gazing into observing, directions grounded in the body, space, and affect. Neis closes with a section on the broader implications of this analysis for scholarly discussions of mind/body dualisms and metaphorical and embodied language