By Jacob Neusner
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Additional resources for Christianity, Judaism and Other Greco-Roman Cults: Judaism After 70; Other Greco-Roman Cults; Bibliography v. 4: Studies for Morton Smith at Sixty (Studies in Judaism in Late Antiquity)
Neusner has demonstrated that the dispute form and its variations are the products of circle(s) which claimed to be A q i b a n , i ' if they were not A q i b a n in fact. Third, the entire corpus of Ishmael's sayings reflect a concerted effort to place him and A q i b a in the same context. In the examples offered above, we find that sayings of Ishmael and A q i b a which were fundamentally unrelated were placed in the same context. Sixty-two percent of the sugyot previously analyzed by the present author contain Ishmael and A q i b a in real or artificial d i s p u t e s .
It is difficult to figure out what has happened. Obviously, Tos. Ah. is a defective text, since it ignores the Hillelites and in no way solves the problem of making the Houses say the same thing, b. Naz. is so slightly related to Tos. Ah. that it looks as though the editor of the baraita has simply worked things out on his own, just as we have done. Obviously, at the foundations of this confusion is the dual mnemonic, B N Y N M N Y N , R B ' R B . That and the names of the Houses are apt to have been the entire 'tradition' before the authorities, probably of the middle of the second century, behind M.
S Shammaites rule about whether the corpse-matter of two or three corpses join together. The Hillelites are interested in a quarter-^«& of either the greater part of the body-structure or the greater number. Accordingly, we have to turn to the second clause of Joshua's reconcihation, assuming that I indeed belongs to Joshua and not to the beginning of T. 3:6. B u t that assumption has quite reasonably been called into question. Windfuhr (p. 211) regards I, the concluding phrase of Joshua's saying in T.