Papers by Lieve M Teugels
Lieve M. Teugels, "Circumcision and Sexuality in the Jewish Tradition: The Bible, its Readers, an... more Lieve M. Teugels, "Circumcision and Sexuality in the Jewish Tradition: The Bible, its Readers, and its Readers’ Readers”, in Lieve M. Teugels and Karin B. Neutel, eds., Circumcision and Jewish Identity. Case Studies on Ancient Texts and Their Reception. JIC 33 (Piscataway: Gorgias Press, 2023), 197-226
The Power of Parables, 2023
This is chapter 8 in the book: The Power of Parables. Essays on the Comparative Study of Jewish a... more This is chapter 8 in the book: The Power of Parables. Essays on the Comparative Study of Jewish and Christian Parables. Eds. Eric Ottenheijm, Marcel Poorthuis , and Annette Merz (Brill, 2023)
Series:
Jewish and Christian Perspectives Series, Volume: 39
This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license. The book can be accessed here: https://brill.com/display/title/68346
Encyclopedia of jewish Christian Relations, 2023
Binitarianism is the belief in two persons within one godhead. This is usually distinguished from... more Binitarianism is the belief in two persons within one godhead. This is usually distinguished from bitheism-belief in two gods, but this distinction is not always clear in the scholarly literature. In this entry we take the stance that binitarianism self-identifies as a form of monotheism-belief in one god-but one that reckons with a twofold division within that godhead. Its most well-known form, Christian binitarianism consists of a division between Father and Son in the one God.
Biblische Notizen, 2023
Lieve Teugels Typisierungen Elijas sind vielfältig: Prophet, Priester, heiliger Mann, Wundertäter... more Lieve Teugels Typisierungen Elijas sind vielfältig: Prophet, Priester, heiliger Mann, Wundertäter, Streitschlichter, Vorläufer des Messias. In der rabbinischen Tradition 2 findet man sie alle, oft mit legendären Zügen. Auch in der christlichen Tradition finden wir eine Vielzahl an Interpretationen, und es gibt auch Überschneidungen zwischen den Darstellungen Elijas der frühchristlichen und der rabbinischen Tradition. So ist es nicht auszuschließen, dass es zu Wechselwirkungen zwischen den beiden Rezeptionsgeschichten dieser bunten biblischen Figur kam, die im Neuen Testament als Model für sowohl Johannes als auch Jesus dient. In der rabbinischen Literatur sehen wir ebenfalls ein Schwanken zwischen Elija als Vorläufer und einem Elija, der selbst messianische Züge hat. Maleachi 3,1 und 23-24 3 spielen in vielen dieser Interpretationen, rabbinisch und neutestamentlich, eine zentrale Rolle. In dieser Studie werde ich die rabbinische Lesart dieser Verse in drei Teilen vor dem Hintergrund ihres neutestamentlichen Gebrauchs diskutieren. Die rabbinische Lesart der Figur des Elija zeichnet sich durch eine Betonung seiner Rolle in der Endzeit aus. Der einzige wirkliche Beweis dafür in der hebräischen Bibel ist Maleachi 3,23. Im ersten Teil werden wir Elijas Rolle in der Endzeit untersuchen, im zweiten Teil werden wir speziell über die Verbindung zwischen Elija und der Auferstehung der Toten sprechen. Der dritte Teil befasst sich weiter mit einer Frage, die von den ersten beiden 1 Dieser Artikel ist in einer früheren Version unter dem Titel: Teugels, Man van God of goddelijke man?, erschienen. Für die Korrektur der vorliegenden deutschen Fassung bedanke ich mich bei Chanan Raguse. 2 Die rabbinische Literatur deckt einen Zeitraum von ungefähr dem 3. bis 11. Jahrhundert n.Chr. ab. Sie ist nach den darin zitierten Gelehrten in drei Perioden unterteilt: die Tannaim (1.-3. Jahrhundert), Amoraim (3.-4. Jahrhundert) und Saboraim (5.-11. Jahrhundert). Die ältesten tannaitischen Schriften, die im 3. Jahrhundert redigiert wurden, sind Mischna, Tosefta und die tannaitischen Midraschim. Die klassischen Midraschim und der palästinische und der babylonische Talmuds entstanden im 4.-7. Jahrhundert. Siehe Stemberger, Einleitung, 17 und passim. 3 In manchen Ausgaben beginnt ein neues Kapitel mit Vers 18. Vers 23 ist dann Maleachi 4,5.
Lieve M. Teugels, “From the Lion to the Snake, from the Wolf to the Bear. Rescue and Punishment in Classical Fables and Rabbinic Meshalim.”, 2022
Lieve M. Teugels, “From the Lion to the Snake, from the Wolf to the Bear. Rescue and Punishment ... more Lieve M. Teugels, “From the Lion to the Snake, from the Wolf to the Bear. Rescue and Punishment in Classical Fables and Rabbinic Meshalim”, in Overcoming Dichotomies: Parables, Fables, and Similes in the Graeco-Roman World, ed. J. Pater, A. Oegema, M. Stoutjesdijk (Tübingen: Mohr Siebeck, 2022), 217-23
Journal for the Study of Judaism
Rabbinic texts apply the metaphor of the vineyard to the Torah as well as to Israel. Conceptual M... more Rabbinic texts apply the metaphor of the vineyard to the Torah as well as to Israel. Conceptual Metaphor Theory allows us to explain the parallel use of the vineyard metaphor for the two target domains, Israel and the Torah. The conceptual metaphor of the vineyard includes such aspects as the fence, the vines and the wine. The generic metaphor something precious is a cultivated piece of land enables us to include related conceptual fields, such as a field of wheat, or another cultivated piece of land. By means of the principle of the “creation of similarity,” the Torah and Israel are linked in the rabbinic cultural world, using the notion of preciousness, segulah. The metaphor of the vineyard not only reflects, but also induces the similarity: conceived as vineyards, Israel and the Torah become precious in the minds of the people using and hearing or reading the metaphorical texts.
Recent Developments in Midrash Research
this is always the case'. Chaim Milikowsky, 'The Status Quaestionis of Research in Rabbinic Liter... more this is always the case'. Chaim Milikowsky, 'The Status Quaestionis of Research in Rabbinic Literature', JJS 39 (1988) 201-211, esp. 203, gives the example of Ekha Rabbah (or Rabbati) that exists in two versions. Because of the extensive differences, he states that 'no one would claim that they are the same work (…) There are simply two entities known as Ekha Rabba, which had a complex joint history to a certain point'. See however,
Die gottesdienstlichen Vortrage der Juden, Historisch entwickelt
Classics are standard works that retain their value, even after newer insights have come up that ... more Classics are standard works that retain their value, even after newer insights have come up that supplement, or even replace part of their contents. In Jewish learning, as in other fields of learning, classic works have stood out from their more volatile companions since antiquity. The classics remain, the others sink into oblivion. At times classics disappear for reasons unrelated to their quality: wars, natural catastrophes, political changes, religious reforms, censorship. Sometimes long forgotten works resurrect from oblivion, such as was the case with the re-discovery of the Dead Sea Scrolls and the Cairo Geniza. This series is devoted to the preservation and resurrection of such Classics in Jewish Studies. The preservation is accounted for by the fact that they are currently being reprinted in their original state. Resurrection involves a notion of refreshment, of change within the continuity. This is accomplished by means of new introductions by contemporary specialists in the field. Each work thus presented is prefaced by a learned retrospect on the author or editor and his or her work, accounting for new insights and findings that arose between the time of its earlier appearance and the present day. By doing so each classic work is taken up in the discourse of contemporary scholarship, in which the seeds of future learning are already laid. As a rule, works only become 'classics' in the eyes of subsequent generations. Their authors are often met with indignation and misunderstanding by their contemporaries, confirming the adage that nobody is a prophet in his own time. The history of Jewish learning abides with great thinkers that suffered poverty, contempt by fellow Jews, even excommunication. Baruch de Spinoza is only the most well-known example of a great thinker who suffered such i*
Journal of Jewish Studies, 2000
Depuis que le midrash homiletique rabbinique Aggadat Bereshit est etudie, il est associe au cycle... more Depuis que le midrash homiletique rabbinique Aggadat Bereshit est etudie, il est associe au cycle de lecture tri-annuel. Les homelies ont ete expliquees comme etant des commentaires sur les ecrits de la synagogue concernant les trois parties du Tanak dans le cycle tria-nnuel. En se basant sur une etude litteraire des homelies et en les comparant a des parties de lecture tri-annuelle, l'A. montre qu'Aggadat Bereshit est une composition litteraire qui se concentre sur l'unite du Tanak tripartite. Le midrash a probablement ete destine a une etude personnelle ou collective sans lien direct avec une synagogue. Son Sitz im Leben n'est donc pas la liturgie mais l'etude du Tanak.
Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, 2017
this is a prepub version
Full reference: Lieve M. Teugels, “The Contradictory Philosophical Le... more this is a prepub version
Full reference: Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to Redemption: Progressive Approaches to Midrash. Proceedings of the Midrash Section, Society of Biblical Literature, Volume 7 (2017), 153-171.
Paratext and Megatext as Channels of Jewish and Christian Traditions
Jerusalem and Other Holy Places as Foci of Multireligious and Ideological Confrontation
These are the proofs of my chapter in the latest JCP Publication. See for the book: https://brill... more These are the proofs of my chapter in the latest JCP Publication. See for the book: https://brill.com/view/title/58417
Parables in Changing Contexts
NTT Journal for Theology and the Study of Religion
De parabel van de lamme en de blinde komt voor in verscheidene rabbijnse bronnen, in een discussi... more De parabel van de lamme en de blinde komt voor in verscheidene rabbijnse bronnen, in een discussie tussen Rabbi Jehuda ha-nasi en de romeinse filosoof ‘Antoninus’ over de verhouding tussen lichaam en ziel. Op haar beurt maakt deze masjal weer deel uit van een midrash op Exodus 15:1. In de verschillende rabbijnse bronnen waar deze masjal is opgenomen, en zelfs binnen de bronnen, vinden we geen eenduidige rabbijnse positie aangaande de verhouding tussen lichaam en ziel. Ook het onderscheid tussen de ‘rabbijnse’ en de ‘romeinse’ posities is niet zo duidelijk als men zou kunnen verwachten.
Hebrew Texts in Jewish, Christian and Muslim Surroundings
List of Figures xi 1 Hebrew Texts in Jewish, Christian and Muslim Surroundings 1 Klaas Spronk and... more List of Figures xi 1 Hebrew Texts in Jewish, Christian and Muslim Surroundings 1 Klaas Spronk and Eveline van Staalduine-Sulman part 1 Hebrew Texts in Jewish Surroundings 2 Converted Demons: Fallen Angels Who Repented 9 Johannes C. de Moor 3 Jephthah and Saul: An Intertextual Reading of Judges 11:29-40 in Comparison with Rabbinic Exegesis 23 Klaas Spronk 4 Two Women, One God and the Reader: Theology in Four Recensions of Hannah's Song (1Samuel 2:1-10) 36 Eveline van Staalduine-Sulman 5 Between Hermeneutics and Rhetorics: The Parable of the Slave Who Buys a Rotten Fish in Exegetical and Homiletical Midrashim 50 Lieve Teugels 6 The Beauty of Sarah in Rabbinic Literature 65 Tamar Kadari 7 David's Strengths and Weaknesses in the Targum of the Psalms 83 Geert W. Lorein 8 From 'Writtenness' to 'Spokenness': Martin Buber and His Forgotten Contemporaries on Colometry 104 F.J. Hoogewoud 9 Imitating Dutch Protestants: Jewish Educational Literature on the Biblical History from the 19th and the First Half of the 20th Century 115 Cees Houtman viii contents part 2 Hebrew Texts in Muslim and Christian Surroundings 10 Jewish Influences upon Islamic Storytelling: The Example of David and Bathsheba 135 Marcel Poorthuis 11 Elazar ben Jacob of Baghdad in Jewish Liturgy 151 Wout van Bekkum 12 Midrash Bereshit Rabbah in Christian Bindings: A Newly Discovered Medieval Ashkenazic Manuscript Fragment from Jena 170 Andreas Lehnardt 13 Martin Luther-Precursor of Modern Antisemitism? 188 Hans-Martin Kirn 14 'You are Constantly Looking over My Shoulder': The Influence of the Relationship between Franz Rosenzweig and Margrit Rosenstock-Huessy on the Gritlianum and on The Star of Redemption ii 2 198 Harry Sysling
Journal of Semitic Studies, 2010
PEKKA LINDQVIST, Sin at Sinai: Early Judaism Encounters: Exodus 32 (Studies in Rewritten Bible 2)... more PEKKA LINDQVIST, Sin at Sinai: Early Judaism Encounters: Exodus 32 (Studies in Rewritten Bible 2). Åbo Akademi University and Eisenbrauns, Winona Lake 2008. Pp. 391. Price: $49.95. ISBN: 978-952-12-2020-3. The book offers an illuminating exploration of how the ' ...
Journal for the Study of Judaism, 1999
La presence de deux passages anti chretiens dans l'oeuvre midrashique homiletique Aggadat Ber... more La presence de deux passages anti chretiens dans l'oeuvre midrashique homiletique Aggadat Bereshit a ete consideree par certains erudits comme une cle de datation pour cette oeuvre, environ le Xe siecle. Cette date est basee sur le fait qu'on a plus de chance de trouver des propos anti-chretiens dans la litterature juive du Moyen Age que dans la litterature rabbinique qui lui est anterieure. Toutefois aucune raison n'est donnee qui permette d'affirmer que ces polemiques soient typiques du Xe siecle, ni aucun element de comparaison. Dans cet article, l'A. met en question le fait que les propos polemiques soient medievaux.
Journal for the Study of Judaism, 2000
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Papers by Lieve M Teugels
Series:
Jewish and Christian Perspectives Series, Volume: 39
This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license. The book can be accessed here: https://brill.com/display/title/68346
Full reference: Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to Redemption: Progressive Approaches to Midrash. Proceedings of the Midrash Section, Society of Biblical Literature, Volume 7 (2017), 153-171.
Series:
Jewish and Christian Perspectives Series, Volume: 39
This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license. The book can be accessed here: https://brill.com/display/title/68346
Full reference: Lieve M. Teugels, “The Contradictory Philosophical Lessons of the Parable of the Lame and the Blind Guards in Various Rabbinic Midrashim”, in D. Nelson and R. Ulmer (eds.), From Creation to Redemption: Progressive Approaches to Midrash. Proceedings of the Midrash Section, Society of Biblical Literature, Volume 7 (2017), 153-171.
With the assistance of Esther van Eenennaam. Mohr Siebeck, 2019. Texts and Studies in Ancient Judaism 176. See https://www.mohrsiebeck.com/en/book/the-meshalim-in-the-mekhiltot-9783161556487
For scholars dealing with the comparability of parables in the NT Gospels with rabbinic meshalim, a definition of the genre is a central concern. Definitions proffered by New Testament scholars (Zimmerman e.a.) typically focus on the subject matters of the parable, whereas rabbinic scholars (Stern, Boyarin, Goldberg e.a.) seem to give formal and functional aspects center stage in their definitions of the genre mashal. In Zimmerman’s definition of the genre parable, which contains the requirement that the parable should be realistic, and not contain anthropomorphic representations of plants and animals, the presence of a talking animal in a narrative would exclude it from the genre. In such a definition, the narrative under concern would fall under a different genre, namely ‘fable’. From the formal and functional perspective often adopted by rabbinic scholars, this parable does not stand out among other parables, except that its images are rather original. In order to be effective, comparative parable research conducted by New Testament and rabbinic scholars, should measure with the same sticks and the delineation of the genre (if this is at all desirable) should be based on representative samples of both corpora. It is feasible that only a very broad definition of the genre ‘parable’ is able to be comprehensive enough to cover both rabbinic and New Testament parables. Based on an analysis of the mashal of the sheep dogs and the wolf, in comparison with other parables in the New Testament and in rabbinic literature, and with narratives generally labeled ‘fables’, I will try to come to an answer to the question whether ‘genre’ is the right track in comparative parable research.
This talk was based on my chapter in this book: L. M. Teugels, " Between hermeneutic and rhetoric: The parable of the slave who buys a rotten fish in exegetical and homiletical Midrashim" (50-64) - see under 'papers'
Een andere versie is hier te vinden: https://parabelproject.nl/parabel-van-de-maand-februari-over-een-rotte-vis-en-egyptenaren-met-pech/