tricky dicky transcripts & resources of blood ...
Toch
typisch al
dat massale mydi~
sekssensatiepuberadolescentiemoneytoppopvakantiegedoe?!
Alsof je alle kooplustige conformerende hijgende horden langs ziet trekken
als betrof het 'n politieke demonstratie of religieuze processie
tegen/voor 't ene of andere hot item,
Moeder Maria &
't Kindeke
Jezus?
Van
je hupsakee,
hoezee/houzee/hiephiephoera/levedekoningin
& oranjebovenajaxfeijenoord~
holygames!
The end
of the daughter's story
reprises the issue of hidden transcripts and tricksterism,
this time, however
firmly gendering it by incorporating it
in a version of the folk tale
of the virgin in the brothel!
In her ultimate redemption,
and via the mode by which she preserves herself,
this girl will be installed as an archetypal female virgin,
as a positively marked, valorized model
for Jewish masculinity:
"Beduria,
the wife of Rabbi Me'ir
was the daughter of Rabbi Hanina.
She said to him:
It is painful to me that my sister is sitting in a prostitute's booth.
He took a tarqeva of dinars and went,
saying if she has done nothing wrong
[i.e., if she is sexually innocent],
there will be a miracle, and if not,
there will be no miracle.
He dressed up as a soldier and solicited her.
She said:
I am menstruating.
He said:
I can wait.
She said:
There are many here more beautiful than I.
He said:
I understand from this that she has done nothing wrong.
He went to her guard:
Give her to me!
The guard said:
I am afraid of the king.
He [Me'ir] took the tarqeva of dinars,
and gave it to him,
and said:
Take the tarqeva of dinars.
Keep half and use half for bribing anyone who comes.
He [the guard said:
What shall I do when they are gone?
He [Me'ir] said:
Say
'G d of Me'ir save me'
and you will be saved.
He [the guard] said:
How do I know that this will be so?
He [Me'ir] said:
[Now you will see.]
There came some dogs that eat people.
He shouted to them, and they came to eat him.
He said:
'G d of Me'ir save me,'
and they let him go.
He let her go."
A riveting parallel
has been suggested here.
Psalm 22 has been read, of course,
as a virtual allegory of the Crucifixion, or even better,
the Passion narratives are a midrash
on the Psalm.
One of the few verses in that text
that has not been given a paschological reading,
is 21:
"Deliver my life from the sword;
my soul from the power of the dog!"
Given the Crucifixion motif further on in the story,
and the miracilous delivery of the soldier from the cross,
contrasting ~ perhaps parodying ~ Elijah's "failure"
to remove Jesus from the cross in Mark,
the possibility becomes very seductive
that this text is a sort of anti-Gospel or folktale dialogue
with a Gospel or with anti-Jewish polemics based on a paschological midrash
on this psalm?!
Fascinatingly,
the talmudic story might even preserve
a bit of Christian lore, a bit of Gospel tradition
in the form of a midrash om Psalms 22:21 otherwise unknown,
to the best of my knowledge.
Others suggest
to me a slightly different possibility:
"I think there is another way of reading the significance
of the presence of the biting dogs
(and I freely admit that this comes partially of my unease with pushing it
to ne a "lost Gospel" tradition)!
We are postulating a situation in which Rabbis and Christians
have a good deal of intimacy with each other
(with which I can concur).
The notion of a Gospel parody
testifies to intimate Jewish knowledge of Christian
texts and prooftexts, and what we know from origen's witness
implies that Jews and Christians argued about these most importanbt texts
all the time.
Psalms 21/22,
unlike Yeshayahu 53,
must have been even a greater stumper for the Rabbis,
precisely because so many of the narrative features of the psalm are worked
intp the earliest versions of the Passion narrative itself?!
What neater way to expose the literarily contrived nature of the actual Passion narratives
than to take one of the few details of the psalm
which is absolutely unable to be fit into the passion narrative
as a "true fact" and use it as the pivot
to show the miraculous power of G d
when invoked by R. Me'ir.
In other words, in this reading,
it is precisely because this detail in the psalm
was an embarrassment for Christian prophecy that it shows up here
in the rabbinic
parody!"
There is
another possibler echo
of Christian midrash on Psalms 21/22,
as well, namely, the fact that its opening verse is read in the Palestinian Talmud
as a reference to the slow unfolding
of the redemption.
Het lijkt me
heel natuurlijk dat
de wilde zwerfhonden
op de bloedende gekruisigden afkwamen
om hen verder op te knabbelen? Ook de plaats
waar Judas zich ophing na de mislukking van 'het plan',
'de Bloed-akker' is veelzeggend:
een veld met potscherven nabij de Vallei van Hinnom
waar al het bloed van de tempeloffers terechtkwam samen
met de vuilverbranding van de stad:
'n combinatie van onreinheid, vuil, bloed,
hongerige zieke bedelaars, boeven,
melaatsen, kreupelen, blinden, verworpen
hongerige vrouwen &
kleine kinderen
...
Er
is dus
sprake van een
grote overeenkomst tussen de
werkelijke situatie ten tijde van de Romeinse onderdrukking
& de symbolische boetedoeningen * reacties van de 'heilige' zoon g ds,
de mensenzoon, om ingrijpen van 'de Vader' op te roepen:
alle gebruikte bijbelteksten duiden op extreem pogen
van 'redding' voordat
de echte burgeroorlogen
en opstanden tegen Rome losbarstten
in de daaropvolgende
40 jaar
...
Zulke
gebeurtenissen hebben
hun sporen nagelaten tot op de dag van vandaag
in alle betrokken sektarische
gevluchte groepen.
Speciaal
tussen 30/70
onder de 'overlevers',
de 'geredden' en
'verwachtenden'
...
typisch al
dat massale mydi~
sekssensatiepuberadolescentiemoneytoppopvakantiegedoe?!
Alsof je alle kooplustige conformerende hijgende horden langs ziet trekken
als betrof het 'n politieke demonstratie of religieuze processie
tegen/voor 't ene of andere hot item,
Moeder Maria &
't Kindeke
Jezus?
Van
je hupsakee,
hoezee/houzee/hiephiephoera/levedekoningin
& oranjebovenajaxfeijenoord~
holygames!
The end
of the daughter's story
reprises the issue of hidden transcripts and tricksterism,
this time, however
firmly gendering it by incorporating it
in a version of the folk tale
of the virgin in the brothel!
In her ultimate redemption,
and via the mode by which she preserves herself,
this girl will be installed as an archetypal female virgin,
as a positively marked, valorized model
for Jewish masculinity:
"Beduria,
the wife of Rabbi Me'ir
was the daughter of Rabbi Hanina.
She said to him:
It is painful to me that my sister is sitting in a prostitute's booth.
He took a tarqeva of dinars and went,
saying if she has done nothing wrong
[i.e., if she is sexually innocent],
there will be a miracle, and if not,
there will be no miracle.
He dressed up as a soldier and solicited her.
She said:
I am menstruating.
He said:
I can wait.
She said:
There are many here more beautiful than I.
He said:
I understand from this that she has done nothing wrong.
He went to her guard:
Give her to me!
The guard said:
I am afraid of the king.
He [Me'ir] took the tarqeva of dinars,
and gave it to him,
and said:
Take the tarqeva of dinars.
Keep half and use half for bribing anyone who comes.
He [the guard said:
What shall I do when they are gone?
He [Me'ir] said:
Say
'G d of Me'ir save me'
and you will be saved.
He [the guard] said:
How do I know that this will be so?
He [Me'ir] said:
[Now you will see.]
There came some dogs that eat people.
He shouted to them, and they came to eat him.
He said:
'G d of Me'ir save me,'
and they let him go.
He let her go."
A riveting parallel
has been suggested here.
Psalm 22 has been read, of course,
as a virtual allegory of the Crucifixion, or even better,
the Passion narratives are a midrash
on the Psalm.
One of the few verses in that text
that has not been given a paschological reading,
is 21:
"Deliver my life from the sword;
my soul from the power of the dog!"
Given the Crucifixion motif further on in the story,
and the miracilous delivery of the soldier from the cross,
contrasting ~ perhaps parodying ~ Elijah's "failure"
to remove Jesus from the cross in Mark,
the possibility becomes very seductive
that this text is a sort of anti-Gospel or folktale dialogue
with a Gospel or with anti-Jewish polemics based on a paschological midrash
on this psalm?!
Fascinatingly,
the talmudic story might even preserve
a bit of Christian lore, a bit of Gospel tradition
in the form of a midrash om Psalms 22:21 otherwise unknown,
to the best of my knowledge.
Others suggest
to me a slightly different possibility:
"I think there is another way of reading the significance
of the presence of the biting dogs
(and I freely admit that this comes partially of my unease with pushing it
to ne a "lost Gospel" tradition)!
We are postulating a situation in which Rabbis and Christians
have a good deal of intimacy with each other
(with which I can concur).
The notion of a Gospel parody
testifies to intimate Jewish knowledge of Christian
texts and prooftexts, and what we know from origen's witness
implies that Jews and Christians argued about these most importanbt texts
all the time.
Psalms 21/22,
unlike Yeshayahu 53,
must have been even a greater stumper for the Rabbis,
precisely because so many of the narrative features of the psalm are worked
intp the earliest versions of the Passion narrative itself?!
What neater way to expose the literarily contrived nature of the actual Passion narratives
than to take one of the few details of the psalm
which is absolutely unable to be fit into the passion narrative
as a "true fact" and use it as the pivot
to show the miraculous power of G d
when invoked by R. Me'ir.
In other words, in this reading,
it is precisely because this detail in the psalm
was an embarrassment for Christian prophecy that it shows up here
in the rabbinic
parody!"
There is
another possibler echo
of Christian midrash on Psalms 21/22,
as well, namely, the fact that its opening verse is read in the Palestinian Talmud
as a reference to the slow unfolding
of the redemption.
Het lijkt me
heel natuurlijk dat
de wilde zwerfhonden
op de bloedende gekruisigden afkwamen
om hen verder op te knabbelen? Ook de plaats
waar Judas zich ophing na de mislukking van 'het plan',
'de Bloed-akker' is veelzeggend:
een veld met potscherven nabij de Vallei van Hinnom
waar al het bloed van de tempeloffers terechtkwam samen
met de vuilverbranding van de stad:
'n combinatie van onreinheid, vuil, bloed,
hongerige zieke bedelaars, boeven,
melaatsen, kreupelen, blinden, verworpen
hongerige vrouwen &
kleine kinderen
...
Er
is dus
sprake van een
grote overeenkomst tussen de
werkelijke situatie ten tijde van de Romeinse onderdrukking
& de symbolische boetedoeningen * reacties van de 'heilige' zoon g ds,
de mensenzoon, om ingrijpen van 'de Vader' op te roepen:
alle gebruikte bijbelteksten duiden op extreem pogen
van 'redding' voordat
de echte burgeroorlogen
en opstanden tegen Rome losbarstten
in de daaropvolgende
40 jaar
...
Zulke
gebeurtenissen hebben
hun sporen nagelaten tot op de dag van vandaag
in alle betrokken sektarische
gevluchte groepen.
Speciaal
tussen 30/70
onder de 'overlevers',
de 'geredden' en
'verwachtenden'
...
09 aug 2008
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