MARC Record from marc_columbia

LEADER: 03153fam a2200409 a 4500
001 1679807
005 20220608211514.0
008 941004s1995 njub b 001 0 eng
010 $a 94039674
020 $a0691037299 (acid-free paper)
035 $a(OCoLC)31375167
035 $a(OCoLC)ocm31375167
035 $9AKU7126CU
035 $a(NNC)1679807
035 $a1679807
040 $aDLC$cDLC$dDLC$dOrLoB
041 1 $aeng$hfre
050 00 $aBM504$b.O92 1995
082 00 $a296.1/206$220
100 1 $aOuaknin, Marc-Alain.$0http://id.loc.gov/authorities/names/n87104454
240 10 $aLivre brûlé.$lEnglish$0http://id.loc.gov/authorities/names/nr94033096
245 14 $aThe burnt book :$breading the Talmud /$cMarc-Alain Ouaknin ; translated by Llewellyn Brown.
260 $aPrinceton, N.J. :$bPrinceton University Press,$c1995.
300 $axviii, 336 pages :$bmap ;$c25 cm
336 $atext$btxt$2rdacontent
337 $aunmediated$bn$2rdamedia
504 $aIncludes bibliographical references (p. [311]-328) and index.
520 $aMarc-Alain Ouaknin offers a postmodern reading of the Talmud, one of the first of its kind. Combining traditional learning and contemporary thought, Ouaknin dovetails discussions of spirituality and religious practice with such concepts as deconstruction, intertextuality, undecidability, multiple voicing, and eroticism in the Talmud.
520 8 $aOn a broader level, he establishes a dialogue between Hebrew tradition and the social sciences, which draws, for example, on the works of Levinas, Blanchot, and Jabes as well as Derrida.
520 8 $aThe Talmud, transcribed in 500 C.E., is shown to be a text that refrains from dogma and instead encourages the exploration of its meanings. Examining its literary methods and internal logic, Ouaknin explains how this text allows readers to transcend its authority in that it invites them to interpret, discuss, and re-create their religious tradition.
520 8 $aAn in-depth treatment of selected texts from the oral law and commentary goes on to provide a model for secular study of the Talmud in light of contemporary philosophical issues.
520 8 $aThroughout the author emphasizes the self-effacing quality of a text whose worth can be measured by the insights that live on in the minds of its interpreters long after they have closed the book. He points out that the burning of the Talmud in anti-Judaic campaigns throughout history has, in fact, been an unwitting act of complicity with Talmudic philosophy and the practice of self-effacement.
520 8 $aOuaknin concludes his discussion with the story of the Hasidic master Rabbi Nahman of Bratslav, who himself burned his life achievement - a work known by his students as "the Burnt Book." This story leaves us with the question, should all books be destroyed in order to give birth to thought and renew meaning?
630 00 $aTalmud$vCommentaries.
600 00 $aNaḥman,$cof Bratslav,$d1772-1811.$0http://id.loc.gov/authorities/names/n79081703
630 00 $aTalmud$xHermeneutics.$0http://id.loc.gov/authorities/subjects/sh85132132
852 00 $bglx$hBM504$i.O92 1995