By Nelson, M
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Extra resources for Association for Jewish studies 1998- 23(2)
28 The metaphordescribesone of the powersof the priesthood 26. ReuvenKimelmandiscussestheenduringpowerof thepriestlyclassafterthedestruction of the Second Templein "TheConflictBetweenthe PriestlyOligarchyand the Sages in the TalmudicPeriod"[Hebrew],Zion48 (1983): 135-148. 27. GedalyahuAlon, Toldotha-Yehudimbe-'EretzYisra'elbi-Tqufatha-MishnavehaTalmud(Tel Aviv, 1971) p. 200, and Goldenberg,"Depositionof RabbanGamalielII," p. 182. 28. In the PT,R. Aqivais mentionedas a possiblemessengerto removeR.
175 and 186, notes the more "political"natureof the conflictin the PT. IN BABYLONIAN AGGADA THENASIAS SCHOLAR 179 simply cannotaccept challengesto his authority,and he is moved to make peace with the rabbisas soon as he findsthatthe poweris in theirhands. That the Palestinianstory is about political power ratherthan about the political leader'srole as a scholarand fostererof Torahbecomeseven more apparentin the complex of details surroundingthe appointmentand demotionof R. Gamaliel'sreplacement,R.
WilliamScottGreen,vol. 4 (1983),pp. 159-171. It seemsto me thatboth Babylonianstoriesacceptthe hereditaryclaim--afterall, R. Shimeonb. Gamalieldoes stay in officedespitehis lackof knowledge,andR. Gamalielappealsto the honorof his fatherin order to regainhis office--but thatboth overlaythis with a concernfor the patriarchas scholarand headof the academy. 36. Compare,however,the more explicitstoriesof challengesto Rabbi'sauthorityby R. Hiyyaor his sons: for example,pKil'ayim9:4, 32c = pKetubot12:3,35a andbSanhedrin38a.
Association for Jewish studies 1998- 23(2) by Nelson, M