Abstract
Abstract This article argues that the rabbis exempted women from Shema and tefillin because the rabbis understood these rituals to be forms of Torah study, from which women were already known to be exempt. Though the dominant scholarly position regards the Shema as a liturgical affirmation of key doctrinal commitments, this article demonstrates that performance of these rituals was also a means of internalizing the biblical text. As such, these rituals had much in common with Torah study, which was also a means of internalizing the biblical text. The article makes this argument by examining Second Temple sources which cite, paraphrase, or allude to the Shema verses. Where Second Temple sources engage the verses of ritual instruction, they regard the rituals as a means of internalizing various commitments (justice, the nature of God, divine beneficence). Against this backdrop, it becomes clear that for the rabbis too these rituals were a means of internalizing something: biblical scripture.
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Disclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.