By Norman A. Stillman,
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50Rav Shila, for example, is portrayed unfavorably when in the presence of Rav, but comes off much better when Ray is not present or when Shmuel also figures in the story. Rav Papa bar Shmuel invariably judges or acts incorrectly whenever Rava appears in his presence or is mentioned in the same story. Rav Papa bar Shmuel judges a case, for example, Rava objects in his presence, and 50. With regard to Rav and Rav Shila, see Yoma20b and Sanhedrin44a, where Rav Shila appears in the presence of Rav and is portrayed unfavorably.
Yohanan Aharoni, The Land of the Bible, trans. A. F. Rainey, rev. ed. (Philadelphia: Westminster Press, 1979), p. 363. , Judg. 1:27). , 1 Kings 14:17; 15:21, 33; 16:8, 15, 23). Consequently, the "daughters" in all likelihood represent toponyms. 97. Joel Rosenberg, King and Kin: Political Allegory in the Hebrew Bible (Bloomington: Indiana University Press, 1986). Rosenberg reads the Garden story and the Abraham cycle as "midrash" on 2 Samuel. FORMATION OF THE BIBLICAL NARRATIVE CORPUS 177 It would appearthat legendfromits verynaturecausesthose who deal with it to strikeout variations,thatit cannotbe representedobjectivelyat all.
Throughout the story, Resh Lakish departs from this rigid pattern only once, opposing Yohanan in a halakhic dispute and confronting his teacher as an equal. As a result, however, a bitter argument breaks out between them, their relationship cannot stand the strain, and both end up dying tragic deaths. This story conflicts with the picture of their relationship reflected elsewhere in the Talmud, where Resh Lakish frequently confronts Yohanan as an equal. Clearly, the Talmud preserves contradictory views regarding the nature of the relationship between Yohanan and Resh Lakish.
Ajs Review, Fall 1990 by Norman A. Stillman,