By Robert Goldenberg
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Additional resources for Association for Jewish studies 2010- 34(1)
7) in an equalizing rubric in which all transgressions of the body are cosmically and pedagogically unhealthy for the soul. 29 Maya Balakirsky Katz This discourse, aimed at hasidic readers for whom the beckoning of “Jewish science” was a familiar and potentially dangerous experience, addresses the Chabad psyche with psychoanalytic models, albeit under mystical nomenclature. ” The Kuntres identifies and attends to the little voice in one’s head with its psychological shifts, reversals of direction, gaps, inconsistencies, and areas of indeterminacy.
Eliezer. But the sages say until midnight. Rabban Gamaliel says until dawn arrives. [C] It happened that his [Rabban Gamaliel’s] sons came from the banquet hall. ”28 25. Text follows MS Kaufman. 26. 4, and Bavli MS Paris read מותרין. 2 reads חייבין, which is changed to מותריןin the margin. The Mishnah in the Bavli printed edition and MSS Munich and Florence read חייבין. See Ginzberg, Commentary, 1:92 n. 11. 27. That is, priests who had been impure and had to bathe and wait until dark to become pure in order to eat from their priestly gifts of produce.
28. The Mishnah continues with another sentence that essentially eliminates the controversy between Rabban Gamaliel and the sages by explaining that the sages actually agree with Rabban Gamaliel that one may recite even until dawn from Torah law, but that the sages encourage people to recite before midnight as a safeguard. As we will see, however, the Yerushalmi assumes that the sages invalidate recitation of shema‘ after midnight, even from Torah law. The Yerushalmi’s redactors either did not have this gloss, or they interpreted it differently and assumed that Rabban Gamaliel did oppose the sages; therefore, it makes its own attempt at reconciling Rabban Gamaliel with the sages.