Abstract

Abstract Chapters 10–15 in Tosefta Soṭah contain the longest, most elaborated aggadic unit in the Tosefta. It comprises various units that seem to be connected only loosely: the biblical righteous figures who brought abundance to the world (chs. 10–12); various revelations and appearances of the holy spirit and divine echo (ch. 13); and the effects of the destruction and the calamities of the present (chs. 14–15). In this article I argue that it forms in fact a coherent unit. It combines apocalyptic, priestly, and wisdom themes in a manner that is unprecedented in rabbinic literature, but is similar to several Second Temple texts. It tells a tale of perpetual decline from the biblical golden age to the rabbis’ own age of destruction, together with its eschatological remedy. It combines priestly and apocalyptic themes to form an alternative to the standard rabbinic meta-narrative of the transfer from prophecy to Torah. The first section of the article discusses chapters 10–13 and reconstructs their meticulous similarity with, and influence by, Ben Sira; the second section compares the complete composite unit (chs. 10–15) to the parallel Mishnah; and the third section examines the apocalyptic themes found in our text. I end with the need to reevaluate the relationship between rabbinic literature and apocalypticism.

Highlights

  • Wisdom themes in a manner that is unprecedented in rabbinic literature, but is similar to several Second Temple texts

  • Priestly and wisdom themes in a manner that is unprecedented in rabbinic literature, but is similar to several Second Temple texts

  • The article advances as follows: the first section discusses chapters 10–13 and their meticulous connections with Ben Sira; the second section compares the complete composite unit to the parallel Mishnah; and the third section examines the apocalyptic themes found in our text and their significance

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Summary

■ Introduction

It is a tractate about the holy spirit.[11] It continues (and amplifies) the appearance of this theme at the end of chapter 12 with regard to Elijah It narrates a story of continual deterioration of the revelatory mechanisms: the biblical oracular mechanism of ‘urim and tummim (see Exod 28:30; Num 27:21) ceased immediately at the destruction of the First Temple,[12] and after the deaths of Haggai, Zechariah, and Malachi at the beginning of the Second Temple period, the holy spirit ended. This is the context of the hiding of the Ark by

The abundance is of different types
15 Destruction of the Second Temple
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