By Michael Fishbane
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Extra resources for Midrashic Imagination Jewish Exegesis, Thought, and History
Sample text
17 Those occasions when rabbinic D('Tash supplants the Peshat of a verse signify that the current text of the verse is faultv and that, in fact, the Derash was originally the Peshat of the verse. IH The notion of faulty text is not new with us. A similar version with regard to a prophetic text is already found in j. 5 (6Sc). 6, which states that the city of Jerusalem was breached on the seventeenth of Tammuz, andJer. 39:2, which states that the event occurred on the ninth of the month. l ha-cheshbonot, inaccurate calculations.
This layer was composed by these five disciples (or by their disciples) 6 in approximately the first quarter of the second century, which corresponds to the period a generation after the change-over from the midrashic to the mishnaic exegetical mode. The first-generation Mishnah, redacted during the time of R. Akiva, demanded an enterprising theological justification, and Avot certainly provided one. The rulings of these second-century rabbis were claimed to be traceable back in time to Moses, who had himself received them from God at Mount Sinai.
29-49, for a catalogue of the various rabbinic conceptions of the revelation of the Oral Law and their attendant implications for perceptions of the human component of the revelatory process. 5. See D. Z. Hoffmann, Die Erste Mischna und die Controversen der Tannaim (Berlin, 1881-82), pp. 26-27. 6. This oldest link in Avot's chain of tradition does not mention R. Akiva and was probably written during his lifetime. A convention of such lineage records in Rabbinic literature is that the modesty of the author prevents him from including himself in the chain of tradition.