By Darla Schumm, Michael J. Stoltzfus
This edited selection of essays examines how religions of the area symbolize, comprehend, theologize, theorize and reply to incapacity and persistent disease. individuals hire various methodological methods together with ethnography, historic, cultural, or textual research, own narrative, and theological/philosophical research.
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Additional info for Disability in Judaism, Christianity, and Islam: Sacred Texts, Historical Traditions,and Social Analysis
The language of exemption has often been explained as a kind of “accommodation” to the impairments of the population in question. As Abrams (1998) shows, the Palestinian Talmud’s discussion of this passage provides explicit rationales for the exclusion in both exegetical and practical terms. A man who cannot walk is released from the obligation to make pilgrimage, acknowledging that his disability presents an obstacle in the fulfillment of this commandment. While the logic of exemption may seem “sensible” or “compassionate” in the case of disability, the culture- bound specificity of exemptions is more evident in the discourse of exemptions made on the basis of gender.
But the manuscripts versions testify conclusively that Na ḥum’s tale ends in an encounter with Rabbi Aqiva, thus evoking and explicitly revising a scene that closed the Palestinian version of the story. In the Palestinian version, Na ḥum asks Rabbi Aqiva why he refuses to accept divine punishment, thereby reiterating a theology that suffering (and disability) serves as a 24 ● Julia Watts Belser means of atonement for sin (Abrams 1998: 97). In the Bavli, however, Na ḥum does not wish suffering on Rabbi Aqiva and he offers no teaching about accepting suffering as divine punishment.
6 . : 91), cited and discussed in Spiegel (2000). 7. Hauptman notes that this particular mispronunciation would result in changes in the meanings of words, thus rendering the blessing invalid (Hauptman 1988: 128). 8 . This principle was reaffirmed by the Shul ḥ an Arukh, a Jewish law code composed in the sixteenth century by Rabbi Joseph Caro, which is still considered one of the primary Jewish law codes for the formulation of halakhah (Abrams 1998: 201; Shulhan Aruch, Orach Chayyim, 128: 30). 9.
Disability in Judaism, Christianity, and Islam: Sacred Texts, Historical Traditions,and Social Analysis by Darla Schumm, Michael J. Stoltzfus