is full of contradictory theologies, sometimes expressed side by side beginning with the stories of creation in Genesis. Both became understood as part of the tradition. Those who thought about eternal problems as well as more mundane matters were concerned with ideas not their ego and so were willing to remain anonymous. Protection of ideas did not enter their minds.
Such anonymity is also found in writings rejected by the biblical canon.” Only with Philo (20 B.C.E.- 40 C.E.), Josephus (37 C.E.105 C.E.), the Pirkei Avot of the Mishnah do we see a of pride of authorship among Jewish scholars under Greek influence, but that was not a path generally taken till later.
New ideas were encouraged in the rabbinic period through the very form of the literature. The first page of the Mishnah and the subsequent Talmud begins with a question.’ In this way exploration was encouraged. The open ended discussions which followed may remain baffling and sometimes disturbing, but it stimulated new ideas.
Such discussions along with proposed solutions were understood to be in the service of God . The results whether accepted or dismissed, often led to further explorations. Efforts to curb such discussions through miraculous divine intervention or in the name of a“correct theology were rejected as demonstrated by a well known story of R. Eliezer who wished to prove his point through several miracles. His colleagues responded with the statement:“The Law is not in heaven” (Deut . 30: 12), i.e. as God has given us the Torah , it is up to us to interpret it without divine interference. The tale ends by stating“God laughed and said“My children have conquered me.”(B.M. 59b).
In contrast to the Bible statements, the rabbinic literature were often attributed to a scholar, living or dead.’ The ideas, however, were Shared and there was no thought of more than casual personal recognition. Honor was given to scholars who held different opinions and they were cited even in disagreement. Plagiarism or quoting