Jewish Identity in Early Rabbinic Writings (review)

Book Reviews 153 and, I think, unfair and inaccurate. But one would wish that instead of citing so much that is pernicious, the author had shown us, by way of contrast, what he considers a more understanding approach. To defend myself again, I might note that only one sentence from my nine Holocaust-related books is quoted by Haynes, and far from supporting his thesis I think that sentence contradicts it. To defend Professor Haynes, who I am sure feels (fairly) that he needs no defense, I can only urge others to read this book and make up their own minds. It is challenging; it opens up much for thought and as such deserves such a reading. Harry James Cargas ,;) Webster University Jewish Identity in Early Rabbinic Writings (Arbeiten zur Geschichte des AntikenJudentums und des Urchristentums XXIII), by Sacha Stern. Leiden: E. J. Brill, 1994. 269 pp. $85.95. This expanded version of Stern's D.Phil. thesis directed by Martin Goodman examines" [t]he perception by a Jew of his self specifically as Jewish" (p. xiv), as detailed in the "early rabbinic writings." These were produced "in the course of the first millennium of the common era," although "the authorities which they quote by name ... belong exclusively to the first half of this period" (pp. xxii-xxiii). Following Peter Schaefer, Stern argues that these texts were not each edited at a specific point in time, so that "the Mishna as we now have it may be just as representative of the Judaism of the Amoraic or of the latter Talmudic period" (p. xxvii). By the beginning of the Geonic period, tannaitic and amoraic teachings formed "a partially amorphous pool of early rabbinic traditions" which was largely shared and accepted by all sages (p. xxvii). This "pool of traditions" was eventually differentiated into our present-day midrashic and talmudic collections, from Mishnah to Tanhuma. Stern demonstrates that "the rabbinic image of the non-Jews is xenophobic in the extreme.... Non-Jews are intrinsically wicked and dedicated to murder, sexual offenses and idolatry" (p. 4). Our sources do not differentiate among "the plurality of the nations" (p. 13) which may mean that "all non-Jews are confused and blurred into a single, homogeneous collectivity" (p. 15). Because Jews and non-Jews are different "in their essential nature" (p. 33), non-Jews are often pictured as animals (pp. 33-39), while Israel is compared to angels (pp. 39-42). 154 SHOFAR Fall 1996 Vol. 15, No. 1 Stern argues that Jewish identity is a bodily experience based on the commandments. "[T]he physical milieu of Jewish identity ... may be interpreted as a medium of experience and expression, as a range of symbols which embody Jewish identity, and through which the mental cognition of being Jewish is experienced and conveyed" (p. 51). The uncircumcised (pp. 59-60) non-Jew is repulsive, inherently impure (pp. 52-56) and closely associated with theJewishly forbidden foods which they eat (pp. 56-59). Conversely, the commandments, especially circumcision (pp. 63-67), Torah study, and Shabbat (pp. 73-79), mark the Jewish body as pure and holy and form the essence of Jewish identity. "'[R]abbinic' Israel . . . [is] essentially a religious group. . . rather than . . . [a] cultural o ethnicity' (p. SO).... [E]arly rabbinic 'Israel' ... [is] ... a covenantal group ... belonging to the Almighty's covenant by observing a specific set of bodily, dynamic practices (p. 81). Stern concludes that the rabbis picture themselves as the ideal Israel. The amei haAretz, common people, are sometimes pictured "as indispensable members of the people of Israel," while at other times "their affinity with non-Jews is given ... emphasis" (p. 119). The "idyllic image ofIsraei as fully righteous and observant" is a Utopian view which is viable only if the rabbis ignore the gray areas, such as the am haAretz, and focus only on themselves, for only they "could correspond to 'Israel' in all respects ... and be unequivocally 'Israel'" (p. 132). Against those who argue that identity derives from distinguishing oneself from the "other," Stern maintains that "the rabbinic definition of 'Israel' is essentially based on an introspective analysis of the rabbis' own features,· rather than on an external outlook" (p. 138). According...