From Aggadah to Halakhah. The evolution of "a Mitzvah by means of a sin" (Bavli Sukkah 29b-30a)
This paper deals with the opening sugya of Bavli Sukkah Chapter Three. This sugya is full of textual variants and different versions that substantially affect its understanding. The paper deals mainly with a philological analysis of the different versions of the sugya. The analysis touches on one of...
| Subtitles: | מאגדה להלכה לגלגוליה של סוגיית מצוה הבאה בעבירה בבלי סוכה כט ע"ב-ל ע"א |
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| Main Author: | |
| Format: | Print Article |
| Language: | Hebrew |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
College
2010
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| In: |
Hebrew Union College annual / Jewish Institute of Religion
Year: 2010, Volume: 81, Pages: 17-44 |
| RelBib Classification: | BH Judaism |
| Further subjects: | B
Rabbinic Judaism
B Judaism B Halacha B Sin B Family B Difference B Talmud |
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| 245 | 1 | 0 | |a From Aggadah to Halakhah. The evolution of "a Mitzvah by means of a sin" (Bavli Sukkah 29b-30a) |
| 246 | 3 | 3 | |a מאגדה להלכה לגלגוליה של סוגיית מצוה הבאה בעבירה בבלי סוכה כט ע"ב-ל ע"א |
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| 520 | |a This paper deals with the opening sugya of Bavli Sukkah Chapter Three. This sugya is full of textual variants and different versions that substantially affect its understanding. The paper deals mainly with a philological analysis of the different versions of the sugya. The analysis touches on one of the fundamental questions in talmudic philology, namely, the relationship between our version and the geonic version. There are those who claim that the geonic version of our sugya represents a different editing of the Babylonian Talmud, almost a "different Talmud." In this paper we try to argue that we are not dealing with a different editing, but rather with the original version of the suyga from which the other versions evolved. After presenting the evolution of our sugya, which I believe began with the geonic version, we continue with Rabbeinu Ḥananel, and finish with the rishonim of Sefarad and Ashkenaz. As a result of the philological analysis, we conclude that Rabbi Yoḥanan, who establishes the rule of "a mitzvah by means of a sin," intended to use this rule only as supportive reasoning and not as general halakhah, whereas the anonymous redactor changed the rule's nature from aggadah to halakhah. We try to offer a general, as well as a specific, explanation of this phenomenon. | ||
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