425) Challenging G-d in rabbinic writings

 

Tanchuma-Yelammedeinu named after the common phrase Yelamedeinu rabbeinu: "Let our master teach us." 

Introduction 

This article is based extensively on the research by Professor Dov Wiess[1] and discusses the changing rabbinic perspectives on the permissibility, or otherwise, of arguing with, or challenging G-d. The Torah is replete with references to Avraham, Moshe, Job, Jeremiah, Habakkuk and even some Psalms challenging and protesting various actions of G-d. Talmudic and Midrashic literature followed on a similar path by an expansion of this style of protest writing, where the rabbis placed additional confrontational words into the mouths of the biblical characters they commented upon. Thus, biblical and rabbinic literature is overwhelmingly in favour of humans directing challenges to G-d when they feel they have been unjustly treated. These bold and challenging rabbinic texts flourish and peak particularly at the end of the Talmudic period (around the seventh century). 

405) The ‘middle to upper-class’ Mishnaic rabbis.

הֶעָנִי עוֹמֵד בַּחוּץ The poor man stands outside

Introduction

This article, based extensively on the research by Professor Gregg Gardner,[1] explores issues of status, wealth and poverty in Mishnaic writing and thought. During Mishnaic times (10-210 CE), detailed discussions are developed around biblical principles concerning tithing and how sections of a field are set aside for the poor. So we know that a poor class certainly existed - but what was the socioeconomic standing of the rabbis who formulated those laws?  Were they rich or poor, or somewhere in between, and were their laws concerning the poor, perhaps informed by their own economic reality?