The People of the Book
Drama, Fellowship, & Religion
The People of the Book
Samuel C. Heilman
with a new preface by the author
Originally published in 1983 by The University of Chicago Press
Published 2002 by Transaction Publishers
Published 2017 by Routledge
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Library of Congress Catalog Number: 00-064813
Library of Congress Cataloging-in-Publication Data
Heilman, Samuel C.
The people of the book : drama, fellowship, and religion / Samuel C.
Heilman ; with a new preface by the author,
p. cm.
Originally published: Chicago : University of Chicago Press, cl983.
With new pref.
Includes bibliographical references (p.) and index.
ISBN 0-7658-0747-5 (pbk.: alk. paper)
1. Orthodox JudaismUnited States. 2. Jewish religious education of adultUnited States. 3. TalmudStudy and teaching (Continuing education)United States. 4. Talmud Torah (Judaism) I. Title.
BM205.H43 2000
296.68dc21 00-064813
ISBN 13: 978-0-7658-0747-2 (pbk)
To my Mother and Father Lucia and Henry Heilman and my four sons Adam, Uriel, Avram, and Jonah If I inquire into my Jewishness, I do so because of them
Acknowledgments
There are a number of institutions and individuals whom I would like to thank for their help during the preparation and writing of this book. Queens College of the City University of New York, my home base, provided me with the necessary time and support services to complete my work. While I was in Israel, the Hebrew University of Jerusalem graciously took me in as a visiting professor and treated me as well or better than they would anyone on their regular faculty, and I thank them for it. The especially warm reception I received from the Department of Sociology and Social Anthropology there and their wonderful administrative assistant, Sabina, was likewise deeply appreciated.
For their financial assistance for a project that less imaginative institutions might never have funded, I thank the Memorial Foundation for Jewish Culture, the Research Foundation of the City University of New York, the American Council of Learned Societies, and especially the National Endowment for the Humanities which gave me three separate awards that made up the blood and tissue of my finances during much of the time I worked on this book.
There were many people, friends and scholarstrue people of the bookwho read all or part of the chapters of this book. I have not always incorporated their advice, but I always appreciated their support and interest. They are Steven M. Cohen, Shlomo Deshen, Joshua Fishman, Renee C. Fox, Erving Goff man, Barbara Kirshenblatt-Gimblett, Dean Savage, Lauren Seiler, and Eviatar Zerubavel. Carol Diament, absorbed as she was in the completion of her doctoral dissertation, graciously took time to help me trace Jewish literary sources.
For their help in the preparation of the manuscript, I wish to thank especially the women of the Word Processing Division at Queens College; my student assistant Teri Neufeld and my administrative aides Elaine Silver and Claire Semel who saw to many of the last tedious details.
To the people in the various study groups I observed, who opened their circles, books, and minds to my project and to me, I owe a most profound thanks. I hope they will view the results with understanding.
Finally, I give special thanks to my sonsAdam, Uriel, and Avramwho were patient with a father who often left them in order to study Talmud and who sometimes stayed locked in his study typing instead of playing with or reading to them. To my wife Ellin, who not only encouraged me to start studying Jewish texts again but kept me writing and tolerated my long hours in the study circle or at the typewriter, who read every word of this book more times than either I or she care to mention, I owe my deepest thanks.
Preface to the Transaction Edition
Almost twenty years ago, when I began the field work that led to the book contained between these covers, I was animated by one central question: what was it about the ritualized Jewish study of ancient sacred textsand in particular, Talmudthat had managed to attract and hold, not only previous, but current generations of Jews who spent many hours of their lives laboring over these pages? It was a question that grew out of both my previous sociological and anthropological research into synagogue life as well as out of my personal experience as a Jew. Both of these convinced me that only an understanding of the inner life of those who pursued this sort of study as an avocation, as a part of their lives, would provide an answer. I believed then, as I do still today, that the best way to gain access to this inner life was by means of participant-observation, or what the filmmaker, Franois Truffaut, once called verification through life. So that is what I did. I joined such study groups and pursued the ritualized study of Talmudlernenas did those whose inner lives I sought to enter and motivations I wished to comprehend. What follows here is a thick ethnographic description of what I found.
It is in the nature of thick description, as Clifford Geertz tells us, not only to provide the details of what happens, but also to be interpretive, to focus those interpretations on the flow of social discourse, and to capture and articulate what is actually said or expressed so that the description perusable by others. This book takes the reader into the minutia of a class debate, the little dramas of puzzling redundancies, failures to understand a small piece of text, the course of a digression, and even into the language switching, cadence and inflection of participants word playall in order to explore and explain what is this time-honored occupation with Talmud. In a sense, this book is talmudic, for the Talmud itself draws large conclusions from small, but very densely textured facts or narratives.
At the time this book was written, the kind of Talmud study circles I described were, for the most part, found in the precincts of Orthodox Jewry, a parochial backwater in the contemporary Jewish stream, and even here there were only a minority who engaged in it. Since that time, there has been a kind of explosion of interest in avocational Talmud study. The growth of the daf yomi movement, a program of coordinated daily study of a single folio of the Babylonian Talmud throughout the world, has been remarkable. Celebrations of the completion of the seven-and-a-half year cycle within which all the volumes are studied have drawn tens of thousands in America, Israel, and Europe.
Moreover, when I undertook this study, the participants in such study circles were overwhelmingly Orthodox Jewish men. But in the years since, the population so engaged has broadened. A simple search on the Internet reveals countless Talmud study groups associated with Jews of all denominations, linked to synagogues of all types or federations and Jewish community centers, and even some that meet independently in office complexes. Consider the following, reported in