Tag Archives: Ari Lamm

Conferences, English, Guest Posts

SBL Conference Day 2 – Guest Post by Ari Lamm

  continued from day 1

I got a bit of a later start on Tuesday than I had on Monday.  Busy packing up our London apartment for our move back to New York – my wife and daughter had already made their way home a week earlier – I ended up missing the first two lectures of Tuesday’s initial block of sessions.  Fortunately, I managed to attend several fantastic lectures over the course of the day.

As soon as my Northern Line train pulled into Waterloo Station I navigated my way through the complex maze of underpasses leading to the King’s College campus, and dashed upstairs to the “Non-biblical Dead Sea Scrolls: Themes and Perspectives” section. This session was convened specifically to address the topic, “Images of the Feminine in the Dead Sea Scrolls.” I arrived just in time to get my laptop ready for Claire Ruth Pfann’ (University of the Holy Land) presentation entitled, “Women at Qumran: Fact or Fiction?” Making use of what she referred to as a revised version of De Vaux’s chronology of the site, Pfann concluded that throughout the history of habitation at Qumran, finds that might indicate the presence of women (e.g. hairnets, feminine fabric patterns, jewelry, spindle whorls, etc.) are absent. During the period Pfann has designated IIb (66-68 CE), however, we begin to find in sealed loci possible indicators of female habitation of the site. These finds continue to appear in layer III (post-73 CE). Pfann thus sees evidence for Revolt-related female habitation at Qumran just prior to the revolt (during a period beginning in 66 CE), but not beforehand.

The discussion period following Pfann’s presentation produced the most heated exchange that I had seen at SBL to that point. Jodi Magness (University of North Carolina at Chapel Hill) questioned Pfann’s decision to posit a separate stage of habitation commencing in 66 CE, rather than a single period beginning some time early in the reign of Herod Archelaus (i.e. around 4 BCE). Pfann’s view, doggedly defended during the subsequent session break by Stephen Pfann (University of the Holy Land), is that an observable change in material culture before and after 66 CE – as well as the eventual presence at the site of Revolt-era coins (97 from Year 2, and 3 from Year 3) – is sufficient to suggest a separate habitation, which may be dated to 66 CE. Magness countered – as far as I could understand (and hear…things got pretty tense!) – that no “change in material culture” in fact occurred. Instead, the original inhabitants from approximately 4 BCE simply adapted to evolving tastes in dishware and the like. In other words, Magness strenuously insisted, no evidence exists that should force us to suggest a fresh habitation of the site in 66 CE.

Once presentations resumed following the break, I returned to the same section only to encounter my least favorite presentation of the conference: Paul Heger’s (University of Toronto) paper entitled, “The Status of Women in Scripture, Rabbinic and Qumran Literatures.” At the risk of oversimplifying things (although this tendency was precisely my problem with the paper itself), Heger argued that while the Bible, the Dead Sea Scrolls and rabbinic literature all more or less agree that women possess a subordinate legal status, the Rabbis venture even further in saddling women with a subordinate social status as well.

Paul Gaugin, "Eve - Don't Listen to the Liar.' 1889. Watecolor and paste. Marion Koogler McNay Art Museum, San Antonio, TX. courtesy of wikicommons.

Heger introduced his lecture by presenting what he saw as a simple, unbiased reading of the Fall from Eden narrative. In Heger’s view, the text does not fault Eden any more so than Adam for sinning against God; in fact, as Heger implied at several points during his talk, the biblical narrative may even skew against Adam on occasion.

Heger then seemed to assume that the soundness of his reading should be readily apparent to most, perhaps all those who engage the text. Given this, Heger employed his reading as the standard against which both Qumranic and rabbinic  interpretations should be measured. Heger then proceeded to highlight commentary on this narrative from various Dead Sea Scroll sources, which he noted tended to see this episode as a cautionary tale against man’s lustful and generally sinful nature. Eve, he noted, is not implicated as a villain in these readings.

In contrast, Heger pointed to a slew of rabbinic texts, culled from sources as diverse as the Tosefta, Genesis Rabbah, and the Bavli, that cast Eve, especially her feminine sexuality, as the primary culprit in humankind’s Fall. Although noting that exceptions exist, Heger viewed this as the dominant depiction of Eve within rabbinic literature, and as such an indicator that the Rabbis went further than other erstwhile Biblical interpreters in marginalizing women. Heger noted, however, that the Rabbis may not have been directly concerned – at least in this context – with women’s social status per se. Their excessive social demotion of women, therefore, may have been a mere byproduct of an earnest inquiry into the dangers of sexual temptation for males concerned to avoid transgression.

I found Heger’s paper deeply unsatisfying from both a methodological and interpretative perspective. During the discussion period I raised several points with respect to the former. First, I asked that we consider the hazards of attempting to create a coherent programmatic statement out of rabbinic texts drawn from a variety of disparate geographical and chronological contexts. On a related note, I pointed out the problematic nature of referring to “the Rabbis” – as if reducing several hundred years of complex and multivalent development into a single corporate identity somehow makes things simpler instead of vastly more complicated. Finally, I commented that some of the texts to which Heger pointed over the course of his analysis (BT Yoma 18b, in particular) have actually been noted for their reflection of a specifically Sasanian milieu, rather than as merely several points on a broad, rabbinic continuum.

Heger responded rather forcefully that by no means had he suggested that “the Rabbis” only had negative things to say about women. The denigration of Eve, however, is so pervasive throughout rabbinic thought that, in Heger’s view, we may deduce the rabbinic view of women (or some part of it) from the texts in which it appears as a theme. I did not feel at all that this answer addressed my question.

Following Heger’s paper, those who stayed until the end of the morning session were treated to a phenomenal paper by Shani Tzoref (listed as University of Sydney, but announced beforehand as affiliated with the Israel Antiquities Authority). This paper remained my favorite of the conference. Hopefully I’ll have a chance to cover this paper, along with the rest of the lectures I attended throughout the remainder of Day 2, in a subsequent post.

Ari Lamm is concluding a year as a Fulbright scholar based at University College, London and the School of Oriental and African Studies.

Standard
Conferences, English, Guest Posts

SBL Conference Day 1- Guest Post by Ari Lamm

1)     Given the quick-draw character of my notes upon which the following is based, I obviously do not claim to have represented accurately the views of the presenters or session participants themselves. These are merely my impressions of what was said. I have, on occasion, inserted my own views on various issues relating either directly or indirectly to the topic at hand. These instances have been noted.

2)     On a related front, my notes are intended primarily for my personal records. I therefore focused, for the most part, on the portions of the presentations that most interested me. If something crucial seems to be missing from my summary of given lecture, please bear in mind that this may simply reflect my lack of interest rather than the speaker’s rank incompetence, or some such.

3)     If anyone has any questions, please do not hesitate to get in touch. My email is arilamm@gmail.com

4)     As noted, the views contained herein do not represent the views of the seminar participants, nor do they represent those of the Society of Biblical Literature. All errors are, of course, society’s fault.

Immediately upon entering the Franklin-Wilkins Building of the King’s College London Waterloo campus, I remembered that I left my Tanakh at home. Serves me right, I thought, for leaving minyan a bit early to get downtown in time for the first session. Fortunately, however, we live in a digitized age, and I have the Mechon Mamre software on my computer. As the day wore on, my trusty ol’ laptop would prove crucial in providing me with the tools to follow the wide variety of (usually) excellent presentations at this year’s International Meeting of S.B.L. Incidentally, it would also allow me to take copious notes on each and every lecture I attended. These notes, I have been informed, are too lengthy for the format of this blog, so they have been substantially distilled in what follows. For those interested in the full version, stay tuned. Information on accessing them will be forthcoming.

Initially I had planned only to attend sessions related as closely as possible to my discipline (Second Temple Judaism, Rabbinics, Talmud studies, Sasanian Iran, etc.). But as soon as I set foot in the King’s College lobby and had a chance to survey the spectrum of scholars that had converged on my adopted (at least for the year) hometown, I decided to indulge my curiosity by attending as broad a variety of sessions as time and energy allowed. Not every session I visited, therefore, related strictly to the ostensible interests of this blog’s readers. I have been instructed, accordingly, to confine my remarks as much as possible to those interests. Again, those interested in the other sessions I attended should await the posting (either here or elsewhere) of the full version of my notes.

I began my day in the “Bible and Empire Consultation.” I heard several excellent presentations, including a scintillating exegesis of Isaiah 31 by a former professor of mine, Yeshiva University’s Shawn Zelig Aster, and a fascinating reinterpretation of the talion laws in Exodus 21 by Sandra Jacobs, a student of Bernard Jackson (formerly of Manchester University).

After Aster’s talk, I made my way down the hall to the “Hellenistic Judaism Section” just in time for Daniel Barbu’s (Universite de Geneve) paper, “The Invention of Idolatry.” Barbu examined LXX’s employment of the term eidolon to translate a wide variety of terms relating to foreign cultic items and ideas. Barbu traced the history of the word, noting its evolution from a term denoting an illusory image (e.g. the vision of a goddess in a dream) in Homeric Greek, to a byword for useless delusions, including false sciences and false pleasures, in the Platonic dialogues. After surveying its appearances in the LXX, Barbu noted that while Hellenistic readers would certainly have understood eidolon as a reference to cult images or false divinities, the term would have sounded slightly awkward. Barbu concluded that while eidolon is not always used uniformly to translate a given word, the fact remains that in developing a lexicon of sorts for referring to prohibited images, the LXX used eidolon to refer specifically to images of false divinities. It does not, on the other hand, use the term to refer to images of the true God (the crafting of which are themselves prohibited). This may sharpen our sense of the Biblical distinction between images of false gods on the one hand, and images of the true God on the other that some have seen as latent in the Second Commandment.

As soon as Barbu finished up, I dashed back up the hall to the “Epigraphical and Paleological Studies Pertaining to the Biblical World Section.” I had intended to catch Meir Lubetski’s (Baruch College) paper seeking to adduce fresh perspectives on the name Dmlyhw. It seems, however, that the schedule for this section had been re-shuffled. I was treated instead to a lecture by the indomitable Wilfred Lambert (University of Birmingham) on Babylonian demons in the Moussaief Collection (MC).

The first thing I noticed about Lambert was his absolutely stellar accent – I imagine Sideshow Bob would sound like this had he been born in Britain – and the age-defying sense of excitement and energy with which this near-nonagenarian delivered his talk.

The Goddess Lamashtu, from Black and Green's Gods, Demons, and Symbols of Ancient Mesopotamia

The talk itself was, in fact, brilliant. He explored the variegated methods of depicting the demoness Lamashtu in ancient Babylonia, as exemplified by a slew of items from the MC. After explaining her identifying features – animal head, snakes held in hand, an accompanying dog and pig (whom she is sometimes suckling), etc. – Lambert pointed to what seems to be a very early depiction of Lamashtu from the 4th millennium BCE. Given that our knowledge of Lamashtu’s features are from the 1st millennium BCE, the fact that we might identify her via (some of) these very same features several thousand years earlier is quite remarkable. Lambert utilized this data to point to the Babylonian conservatism in preserving its demonological tradition. Later that day, however, one scholar at Lambert’s lecture expressed concern – apparently shared by some others at the session – over the provenance of the MC. There is much about the MC that we don’t know, he cautioned, and we should bear this in mind when discussing finds from its contents.

As the first session block came to a close, I trundled downstairs to pick up the kosher meal I had ordered when signing up for the conference, only to find that no such meals were being offered (at least at lunch). I never did find that kosher meal…

In any event, after a pleasant, if cibariously uninteresting lunch – during which I had the opportunity to meet Noah Hacham (and let him know that I used his article on III Maccabees and the Greek Additions to Esther as the basis for my dvar Torah at last year’s family Purim se’udah…) – I made my way to the “Qumran and the Dead Sea Scrolls Section.”

I only stayed for one talk: Hans Debel’s musings on the contributions of the Genesis Apocryphon and Joshua Apocryphon to our understanding of textual traditions in the Second Temple period. Debel made the point that even using the term “Apocryphon” to refer to these texts prejudices us in favor of what someone or other (I can’t recall his reference) called “the tyranny of canonical assumptions.” The rest of the lecture continued in this vein. His point struck me as either somewhat obvious, or exceedingly “meh”…depending on where you fall on the spectrum of scholars examining the role of canonicity in the Jewish textual tradition.

In any case, I took the opportunity of a five minute discussion period following Debel’s paper to hightail it for the “Assyriology and the Bible Consultation” – the first of its kind in the history of S.B.L. Space does not permit me to synopsize the many intriguing presentations delivered throughout this session, including a wonderful paper by another Yeshiva University faculty member, Shalom Holtz. Of greatest interest to me, however, was Sacha Stern’s (University College London) “bomb kashya” during the concluding discussion period.

After quietly imbibing the conclusions of a whole host of scholars seeking to explain the implications of Mesopotamian influence on Biblical traditions, Stern questioned the underlying narrative pervading these presentations, namely, that it makes sense to speak of influence between disparate ethno-cultural groups within some sort of area that we have termed “the Ancient Near East.” It is especially important, observed Stern, to be methodologically meticulous in this regard when one seeks – on the basis of some notion of “influence” – to establish a relative chronology for entire chunks of Biblical tradition, ranging from Leviticus, to Deuteronomy, to Ezekiel, and so on.

Chaos ensued as the room basically divided into two groups: those who thought that it’s, like, totally insane not to take “influence” for granted in the Biblical period (‘amiright folks?!’), and those who took the question a bit more seriously even if ultimately disagreeing. Among the latter group, Lester Grabbe led the charge in arguing that 1) there is nothing wrong with at least asking questions about similar phenomena that appear in different contexts, and 2) a sufficient number of parallels eventually make it appropriate to talk about “influence” even if we can’t show how it happened.

Stern responded by agreeing that, obviously, there is nothing wrong with asking questions. He noted, notwithstanding, that Grabbe’s criteria for positing a concept as methodologically fraught as “influence” seem particularly prone to abuse (e.g. parallelomania). My own sense is that while some scholars at this specific session – Holtz in particular – engaged admirably with the cross-cultural implications of his data set, scholars studying Rabbinics (understood broadly) have progressed way beyond Assyriologists in developing methodological safeguards for studying these sort of phenomena. And again, as far as this specific session was concerned, I had hoped – probably much like Sacha Stern – that at its inaugural event, participants would have spent at least a tiny portion of their time engaging these issues.

Eventually, we all began to shuffle out of the day’s final session. As I made my way up the Northern Line back to my apartment in Hendon, I could only smile in anticipation of tomorrow’s lectures, which promised to be even more exciting than those I attended today. On that note: stay tuned!

Ari Lamm is concluding a year as a Fulbright scholar based at University College, London and the School of Oriental and African Studies. 

Standard