This review panel features responses from a range of scholars working in late antiquity, originally shared at the 2024 Society of Biblical Literature Annual Meeting.
“The book, in re-centering this vibrancy, enacts a refusal of closure by demanding that we remain open to the persistence of heteronormative and androcentric patriarchy alongside queerness, transness, and animality.”
“What does a human look like? What does a raven look like? What happens when you look at them for long enough to see something like yourself? And then you look even longer? –and there is something about being asked to attend to these things that gets at the heart of the matter.”
“Critical to this argument, and worthy of further reflection, is Rafael’s deployment of their own artistic practice to communicate their book’s ideas and to produce a meta-argument about history and method that develops alongside the text, and does work that words alone could never do.”
“In When a Human Gives Birth to a Raven, Neis uncovers a world of reproductive uncertainty, making a convincing case for taking the rabbis’ scenarios and debates at face value – as constitutive of ancient world-making.”
“Rafe’s book invites us to revisit what it meant in the rabbinic world to take care of another being, to rely on and be relied upon, and to be enmeshed with another being physically and psychically.”
This review panel features responses from a range of scholars working in late antiquity, originally shared at the 2024 Society of Biblical Literature Annual Meeting.
The exceptional influence and popularity enjoyed by DEH from late antiquity through the Middle Ages, and its critical interface with Jewish historiography as a work both based on and source of major Jewish histories, suggest that this work is important for scholars of pre-modern Judaism and/or Christianity to know.
“I hope the book further chips away at the deep-seated eurocentrism and Roman-triumphalism that continues to treat Iranian empires as backwards and primitive, employing different strategies of rule based on their lesser governing capabilities.”
“Ophir insists that he is not simply claiming the modern sovereign as a “secularized political concept,” but something deeper: a deification of the state itself, as the one concept that we cannot think without, just as the biblical writers could not imagine not being ruled by God.”
As scholars continue to investigate the bowls from multiple angles – paleographic, onomastic, linguistic, social historical, legal, literary, ritual, visual, gendered, comparative – our understanding of Babylonian Judaism and late antique society will continue to develop. Manekin-Bamberger’s insights about the bowls’ contractual dimensions and the professional scribes who produced them – as well as about the overlap of law and magic on a broader scale – are an essential contribution to this field, and will no doubt shape, methodologically and historically, how future studies approach this corpus and its relationship to other ancient Jewish texts and artifacts and to the long history of magic, law, and religion.
The volume shines when it considers the interplay between materiality and close readings of literature. But the question stands for our field as it grapples with memory studies: what, indeed, is the link between form and practice, between literature and history?