Academic Bio
Tzvee Zahavy

Hello from the land of A-I where I have been making loads of fun output in 2026 to liven up my own vintage articles and books.
The infographic and the video overviews below  were generated by NotebookLM directly from copies of my publications.
The bio was formulated by NotebookLM based on my input and prompts.

The Academic and Pedagogical Legacy of Tzvee Zahavy: A Comprehensive Analysis of Contributions to Jewish Studies and Liturgical Innovation

The scholarly career of Tzvee Zahavy represents a transformative era in the academic study of Judaism, characterized by a rare synthesis of traditional rabbinic expertise and rigorous historical-critical analysis. As an internationally recognized authority on the Talmud, Jewish liturgy, and the formative periods of rabbinic Judaism, Zahavy has spent over four decades redefining the methodological boundaries of his field.[1, 2, 3] His work is distinguished not only by its volume but by its conceptual audacity, particularly in applying social-scientific models and even chaos theory to the dense legal and liturgical structures of late antique Judaism.[4, 5] Throughout his tenure as a full professor at the University of Minnesota and through numerous visiting appointments at the world’s most prestigious research institutions, Zahavy has functioned as a bridge between the ancient text and the modern student, earning a reputation as a visionary educator and a prolific public intellectual.[6, 7, 8]

Intellectual Foundations and the Synthesis of Dual Traditions

The intellectual profile of Tzvee Zahavy was forged in the crucibles of two distinct but complementary educational worlds. His early academic journey was marked by a commitment to systematic logic, evidenced by his graduation from Yeshiva College with a Bachelor of Arts in mathematics.[6, 7] This quantitative foundation, recognized by his induction into Pi Mu Epsilon, the national mathematics honor society, instilled a facility for complex systems and structural patterns that would later manifest in his groundbreaking analysis of Talmudic non-linearity and halakhic development.[5, 8, 9] This mathematical precision allowed Zahavy to approach ancient texts with a unique sensitivity to their internal architecture, viewing the Mishnah and Talmud not merely as religious repositories but as sophisticated intellectual systems.[10]

Following his undergraduate studies, Zahavy immersed himself in the highest echelons of traditional Jewish learning and historical scholarship at Yeshiva University. He earned a Master of Science in Jewish History and received rabbinic ordination (Semikhah) from the Rabbi Isaac Elchanan Theological Seminary.[1, 11] A defining influence during this period was his four-year mentorship under the legendary Rabbi Joseph B. Soloveitchik, often referred to as "the Rav".[7, 12] Studying with Soloveitchik provided Zahavy with a master-class in the existential and philosophical dimensions of the halakhic process, a deep-seated literacy in the traditional "Brisker" method of Talmudic analysis that he would later synthesize with academic criticism.[3, 5]

Zahavy’s transition into the academic world of religious studies was solidified at Brown University, where he earned his Ph.D. under the tutelage of Jacob Neusner, a figure who revolutionized the historical-critical study of Judaism.[7, 13] At Brown, Zahavy was a central figure in a program that redefined the study of the History of Judaism in Late Antiquity. His doctoral years were marked by exceptional distinction, supported by a University Fellowship, a Tisch Fellowship, and prestigious doctoral dissertation grants from both the National Foundation for Jewish Culture and the Memorial Foundation for Jewish Culture.[7, 11, 13] This dual lineage—descending from the traditional majesty of Soloveitchik and the critical innovation of Neusner—positioned Zahavy as a singular voice capable of speaking to both practitioners and secular scholars with equal authority.[5]

Educational and Formative Credentials

• Ph.D.: Brown University, Religious Studies

• Rabbinic Ordination (Semikhah): Yeshiva University (RIETS), Talmudic Studies

• M.S.: Yeshiva University, Jewish History

• B.A.: Yeshiva College, Mathematics (Pi Mu Epsilon Honor Society)

• Tisch Fellowship: Brown University, Advanced Judaic Research

Foundational Research on the Yavneh Period and Rabbinic Biography

The destruction of the Second Temple in 70 C.E. precipitated a profound crisis of identity and authority within the Jewish world, leading to the emergence of the academy at Yavneh. Much of Zahavy's early career was dedicated to dissecting this pivotal transition, moving away from the hagiographic treatments of the past toward a rigorous "documentary" approach to rabbinic biography.[4, 14]

The Traditions of Eleazar Ben Azariah

Zahavy’s 1977 publication, The Traditions of Eleazar Ben Azariah, stands as a landmark in the form-critical analysis of the Mishnah and related corpora.[6, 15] Eleazar ben Azariah was a wealthy priest and a direct descendant of Ezra who briefly served as the head of the Yavneh academy after the deposition of Rabban Gamaliel II.[14] In what has been described as the "most comprehensive work available" on this sage, Zahavy meticulously cataloged and analyzed every tradition attributed to Eleazar across the Tannaitic and Amoraic literature.[14, 16]

Zahavy’s central insight was that the literary "image" of a sage is a product of redactional activity rather than simple biographical reportage. He demonstrated how traditions were preserved, reshaped, and grouped to serve the theological and institutional agendas of the early rabbis.[14, 17] For example, he analyzed how Eleazar's moderation and his famous dictum—"if there is no flour there can be no Torah"—reflected a specific ideal of aristocratic leadership that was vital during the Yavneh period's search for social stability.[14] This work provided a template for subsequent scholars to move beyond "surpassing gullibility" in treating rabbinic attributions and instead understand them as carefully crafted components of a religious system.[17, 18]

The Mishnaic Law of Blessings and Prayers

Expanding his investigation into the structural heart of the rabbinic project, Zahavy authored The Mishnaic Law of Blessings and Prayers: Tractate Berakhot.[6, 8] This work represents a masterful translation and commentary that applies his analytical rigor to the foundational laws of Jewish liturgy. Zahavy argues that the rabbis of the second century sought to replace the sacrificial system of the Temple with a "sanctuary of words," creating a new religious rhythm through the system of daily blessings.[4]

His analysis of Tractate Berakhot focuses on the rhetorical and formal traits of the "Oral Torah." He investigated how the Mishnah used dispute-forms and ma'aseh-stories to establish a normative practice for prayer, blessings over food, and daily rituals.[8, 10] This research was instrumental in showing that the development of the liturgy was not a haphazard evolution but a deliberate legislative effort by the early sages to democratize religious experience and maintain communal identity under Roman rule.[4]

The Politics of Piety and the Revolution in Liturgical Scholarship

Perhaps Zahavy's most significant contribution to the broader field of religious studies is his groundbreaking work on the developmental history of Jewish prayer. In his influential volume Studies in Jewish Prayer and subsequent papers like "The Politics of Piety," Zahavy challenged the entrenched dogmas that had governed liturgical research for over a century.[4, 19]

Reconstructing the Formative Liturgy

Zahavy identifies three distinct stages in the history of liturgical scholarship. The first phase, dominated by 19th-century historians, took a reductionistic and often apologetic approach to prayer.[4] The second phase employed form-criticism but often failed to connect literary forms to their social contexts. Zahavy spearheaded the "third stage," which utilizes interdisciplinary perspectives—including social-scientific criticism and sociology—to understand prayer as an expression of social conflict and institutional life.[4]

In his revolutionary reconstruction, Zahavy posits that the central components of the Jewish service, the Shema and the Tefillah (Amidah), did not originate as a unified liturgy but represented the competing interests of different social factions within the early rabbinic movement [4]:

1. The Shema and its Blessings: Zahavy assigns these to the "Scribal" faction, who emphasized the intellectual and meditative study of Torah as the primary religious obligation. The Shema, in this view, was a ritualization of study and a declaration of loyalty to the "yoke of the kingdom of heaven".[4, 11, 20]

2. The Tefillah (Amidah): He identifies the origins of the Amidah in the "Priestly" and "Patriarchal" circles. These groups were more concerned with the restoration of the sacrificial cult, national sovereignty, and the physical restoration of Jerusalem.[4]

This framework allows scholars to see the Siddur (prayer book) as a living record of compromise and synthesis, where these "competing rabbinic factions" eventually merged their traditions to create a coherent communal practice.[4, 19] Zahavy's work on Kavvanah (concentration) further explored the psychological dimensions of this shift, describing prayer as an "altered state of consciousness" that allowed Jews in the post-destruction era to maintain a sense of sacred presence in the absence of the Temple.[11]

Major Monographic Contributions

• The Traditions of Eleazar Ben Azariah (Scholars Press): Form-analytical study of a Yavneh sage.

• The Mishnaic Law of Blessings and Prayers (Brown Judaic Studies): Translation and analysis of liturgical legislation.

• The Talmud of the Land of Israel: Berakhot (University of Chicago Press): Critical translation of the Jerusalem Talmud.

• Studies in Jewish Prayer (University Press of America): Developed the "Politics of Piety" social-scientific model.

• God's Favorite Prayers (Talmudic Books): Explored spiritual typology and prayer archetypes.

Translation and Legal Commentary: The Yerushalmi and Hullin Projects

Zahavy's linguistic mastery and analytical depth are perhaps most evident in his extensive work translating and commenting on the Talmuds. He has contributed seminal volumes to both the University of Chicago and the Brown University series, making these dense and often opaque texts accessible to the modern academic community while providing a platform for critical inquiry.[6, 21]

The Jerusalem Talmud (Yerushalmi)

A significant achievement in Zahavy's bibliography is his translation of Tractate Berakhot for The Talmud of the Land of Israel series.[6, 22] The Palestinian Talmud (Yerushalmi) had historically received "far less scholarly attention" than the Babylonian version (Bavli), partly due to the existence of only one complete manuscript (MS Leiden) and a widespread perception of its redactional "thinness".[23] Zahavy’s work helped debunk these myths, demonstrating that the Yerushalmi possesses a "high degree of literary sophistication" and an "active interventionist editorial process".[23]

His translation and analysis highlight the unique regional traditions of the Palestinian rabbis, particularly their treatment of agricultural laws and their nuanced responses to the Roman Empire.[23, 24] By providing a clear and critical English version, Zahavy enabled a new generation of scholars to engage in comparative studies between the two Talmuds, fostering a more holistic understanding of how Jewish law evolved across different geographical centers.[10, 21]

The Babylonian Talmud: Tractate Hullin

Zahavy also produced a monumental three-volume translation and study of Tractate Hullin for The Talmud of Babylonia: An American Translation.[6, 10, 13] Tractate Hullin deals with the complex dietary laws governing "unconsecrated" animals, a subject of immense practical and theoretical importance in Jewish life.[6, 10] Zahavy’s approach to Hullin was uniquely focused on "talmudic logic and reasoning," seeking to reconstruct the underlying philosophy behind the intricate laws of kashrut.[10]

In his teaching, Zahavy used Hullin to demonstrate how the Talmud "builds on Mishnah and uses Tosefta," and how it sought to harmonize contradictions within the earlier Tannaitic sources.[10] He investigated the "theoretical abstraction of the talmudic hypothesis," showing that the rabbis were not merely discussing ritual purity but were engaged in a profound intellectual exercise regarding the nature of the physical world and its consecration through divine law.[10] This project underscored Zahavy's belief that the Talmud is a "masterful" and "perfectly crafted" document where every word bears a message, a view he explored through the "metapropositional program" of the text.[25]

Pedagogical Excellence and Institutional Leadership at the University of Minnesota

For nineteen years, the University of Minnesota served as the primary theater for Zahavy’s pedagogical and institutional leadership.[3, 7] Joining the faculty in 1976 as a young professor of classical and Near Eastern studies, he rose to become a full professor and a pillar of the College of Liberal Arts.[7, 11, 26] His tenure was characterized by a commitment to bringing the study of rabbinic texts out of the seminary and into the heart of the modern humanities curriculum.[10]

The Phenomenon of "Introduction to Judaism"

Zahavy’s most visible impact on campus was his legendary "Introduction to Judaism" course.[7, 13] Enrolling up to 400 students each year, the course was remarkable for its diverse composition, with 60-70% of the students being non-Jewish and many having no previous exposure to the subject.[7, 10] Zahavy’s teaching philosophy was to present Judaism not as a static set of beliefs but as a dynamic "religious system" that had undergone radical transformations over three millennia.[27, 28]

The syllabus for this course reflected Zahavy's broad intellectual horizons. He guided students through the Eastern European "shtetl" to understand the roots of modernity, examined the complex ideological development of Zionism, and traced the formation of American Judaism across its various denominations.[28] By using the writings of anthropologists, historians, and sociologists, he encouraged students to "set aside what you know" and allow the religious system to speak "afresh".[28] His ability to make the "foreign culture" of rabbinic Judaism accessible and relevant to a general university audience earned him the Distinguished Teaching Award from the College of Liberal Arts in 1985.[7, 11]

Foundational Seminars and Mentorship

In addition to his large-scale lectures, Zahavy was a dedicated mentor to advanced students in classical Hebrew texts. His seminars in "Talmudic Texts" and "Mishnah and Midrash" were rigorous introductions to the tools of critical scholarship, including form-criticism, manuscript variants, and the intricacies of Babylonian Aramaic.[10] He famously challenged his students to memorize materials to better understand the formal traits of the "Oral Torah," while simultaneously introducing them to the "unfolding linearity of the halakhah".[5, 10]

Zahavy’s leadership extended to the professional development of the wider community. He served as the director of a Wexner Foundation grant for the "Seminar for Twin Cities Jewish Educators," an initiative titled "A Bridge to Scholarship".[7, 13, 27] This program aimed to elevate the level of discourse within the Jewish community by providing teachers with the academic tools necessary to engage with classical texts. Under Zahavy's direction, the seminar explored the "challenge of Christianity to Judaism" and the impact of the Holocaust on modern American Jewish identity, demonstrating his commitment to the "systemic approach" to Jewish education.[27]

Institutional Building: The Dworsky Center

Zahavy’s institutional legacy is cemented in his role as the founder and director of the Dworsky Center for Jewish Studies at the University of Minnesota.[7, 13, 26] Under his leadership, the center became a vibrant hub for research and community engagement, promoting the study of Jewish culture, history, and literature as an integral part of the university's mission.[6, 8, 26] He also served as the chairman of his department for five years, during which time he oversaw the growth of Near Eastern and Jewish studies and fostered a climate of interdisciplinary collaboration.[6, 7, 13]

Digital Scholarship and Technological Innovation

Tzvee Zahavy was a visionary pioneer in the application of technology to the study of the humanities. Long before "digital scholarship" became a standard term, he recognized the potential of the personal computer to transform language instruction and scholarly communication.[6, 7, 13]

IBM-Sponsored Language Software

As the principal investigator for an IBM-sponsored grant, Zahavy directed the development of several innovative computer programs designed to assist in the teaching of Hebrew.[7, 8, 11] This project resulted in:

• Milim: Vocabulary Drill for Foreign Language Instruction: A groundbreaking program that allowed students to master Hebrew vocabulary through interactive drills on DOS and later Windows platforms.[7, 13]

• Verbs and Sentences: These programs were among the first to use inductive methods to teach the grammatical and syntactical structures of the Hebrew language, providing students with "independent skills for text study".[7, 10]

These projects demonstrated Zahavy's ability to blend his roles as a "corporate technologist" and a "university professor," utilizing his mathematical background to create "flawless utensils" for language learning.[6, 25]

The Founding and Impact of H-Judaic

In the early 1990s, Zahavy played a crucial role as a founder and advisory board member of H-Judaic: The Jewish Studies Network.[7, 29] This organization was one of the first and most successful scholarly electronic forums (SEFs) in the humanities. By April 2000, H-Judaic had grown into the largest professional organization in Jewish Studies, whether internet-based or not, with a membership of over 2,200 people.[18, 29]

H-Judaic provided several essential services to the field, including:

1. A daily discussion forum for researchers to share insights and seek peer feedback.[29]

2. A weekly newsletter containing information on academic positions, conference announcements, and calls-for-papers.[29]

3. A book review service that became a vital resource for staying current with the burgeoning literature in the field.[7, 29]

Zahavy’s involvement in H-Judaic helped move the field of Jewish Studies into the digital age, creating a global "Jewish Studies Network" that bypassed traditional institutional hierarchies and enabled rapid, democratic scholarly exchange.[29]

Technological and Curricular Innovation Portfolio

• H-Judaic Network (Internet / Advisory Board): Created the world's largest Jewish studies professional network.

• Milim Software (IBM Advanced Education Grant): Pioneered digital Hebrew vocabulary instruction.

• Wexner Seminar (Wexner Foundation): Bridged the gap between academic and communal Jewish education.

• Ancient Synagogues Video (University of Minnesota): Produced early educational visual media on archaeological sites.

• Verbs/Sentences Software (IBM / Advanced Standards): Developed inductive grammar software for language acquisition.

Public Scholarship, Creative Writing, and Media

Beyond the ivory tower, Tzvee Zahavy has maintained a vibrant presence as a public intellectual and creative writer. He has authored numerous articles for scholarly encyclopedias, including over sixty entries for the Macmillan Dictionary of Biblical Judaism and several key articles for Eliade’s Encyclopedia of Religion on figures such as Beruryah, Meir, and Simeon bar Yohai.[7, 11] These entries provided an accessible but academically rigorous introduction to central rabbinic figures for students and general readers alike.[11]

The Talmudic Advice Column

Zahavy’s "Talmudic Advice" column, published in the Jewish Standard and other outlets, reflects his ability to distill the "chaotic" and complex logic of the Talmud into practical, humanly sensitive guidance for modern life.[1, 21] Covering a vast array of topics—from the ethics of social conflict to the nuances of daily blessings—the column serves as a bridge between the ancient rabbinic world and the contemporary reader.[1, 21] This work is a testament to his "characteristic blend of chutzpah and humor," turning spiritual inquiry into a "real page turner" for the lay public.[12]

Visual and Audio Media

In 1983, Zahavy demonstrated his foresight by producing and narrating an educational video series on "Ancient Synagogues Explored".[7, 30] Narrated with the assistance of his family and edited in the studios of the University of Minnesota, these videos provided a pioneering visual account of the archaeological landscape of the Galilee and Judea.[30] He also produced "Interviews with Twin Cities Jewish Leaders," capturing a vital oral history of the Jewish experience in the American Midwest.[7, 13] More recently, he has expanded into the world of audiobooks, narrating his own work Jewish Dreams, which explores the mystical and psychological dimensions of the Jewish subconscious.[2]

Theoretical Frameworks: Chaos Theory and the Logic of Judaism

A recurring theme in Zahavy's more recent work is the application of complex mathematical and scientific concepts to the study of religious law. In his provocative paper, "From Talmudic Chaos to Halakhic Linearity," he proposes that the logic of the Talmud can be productively discussed using chaos theory.[5]

Zahavy argues that while the modern denominations of Judaism—Orthodox, Conservative, and Reform—strive for a "linear" and systematic application of law (halakhah), the original source text, the Talmud, is "chaotic" and non-linear.[5] He draws a parallel between this and the clash between the "person of science" and the "person of religion".[5] By suggesting that the Talmud operates on a heuristic of complexity rather than simple deductive logic, Zahavy provides a new way for "modern, technologically sophisticated" Jews to engage with the text.[5] This approach validates the Talmud's dialectical nature as a sophisticated intellectual system that mirrors the non-linear realities of the physical world, a synthesis that satisfies both the "demanding modernist" and the "spiritual worshiper".[5]

Recognition of Teaching and Scholarly Impact

Zahavy's contributions have been celebrated by peers as a "fitting celebration of the life's work of a pioneering scholar".[20] Reviews of his work highlight his "artful melding of memoir, analysis, and typology," which enriches the understanding of liturgical experience and encourages thoughtful reflection on personal prayer lives.[12, 20] His status as an "award-winning teacher" is frequently cited alongside his "distinguished scholar" status, underscoring the rare balance he achieved between research and instruction.[12]

• Distinguished Teaching Award (University of Minnesota, 1985): Highest institutional honor for pedagogical excellence.

• National Endowment for the Humanities Grant (NEH): Federal recognition for pioneering liturgical research.

• ACLS Fellowship (American Council of Learned Societies): Recognition for contribution to the humanities.

• Distinguished Contribution to Scholarship (Yeshiva University): Recognition of his status as a leading alumnus and scholar.

• Memorial Foundation for Jewish Culture Fellowship (MFJC): Support for cross-cultural research in Jewish studies.

Institutional Appointments and Professional Service

Throughout his career, Zahavy has held appointments at many of the world's leading research universities and seminaries, contributing to the global discourse on religious studies.

Visiting Professorships and Lectures

Zahavy served as a visiting associate professor of Near Eastern Studies at the University of California at Berkeley and as the Gumenick Visiting Professor of Judaic Studies at the College of William and Mary.[7, 13] He also held adjunct positions at the Jewish Theological Seminary of America in New York City, where he taught "Introduction to Liturgy" and "Liturgy of the Days of Awe".[3, 8, 11] His international impact is further evidenced by his lectures in China—at academic institutions in Shanghai, Beijing, and Nanjing—where he introduced the "scholarly analysis of Judaism" to a new audience of religious studies scholars.[7, 8]

In Israel, Zahavy has been a visiting scholar in the faculty of humanities at the Hebrew University in Jerusalem and a frequent presenter at the World Congresses of Jewish Studies.[7, 13] He has lectured at Bar Ilan University, delivering seminars on the concept of Kavvanah and the development of the Shema.[11] These appointments reflect his "internationally recognized" status and his ability to navigate diverse academic cultures, from the secular research university to the traditional seminary.[3, 12]

Leadership in Professional Organizations

In addition to his academic work, Zahavy has served on the membership and placement committees of the Association for Jewish Studies (AJS) and as a reviewer for leading journals such as the Journal of Biblical Literature, the Catholic Biblical Quarterly, and the Journal of the American Academy of Religion.[7, 31] This service demonstrates his commitment to the "long-range planning" and professional health of the field.[31] He has also been a prolific reviewer for the New Review of Books and Religion, contributing to the critical evaluation of new scholarship in religious studies.[7, 13]

Conclusion: The Enduring Legacy of Tzvee Zahavy

The career of Tzvee Zahavy stands as a monumental contribution to the study of Jewish antiquity and the formation of the rabbinic mind. Through his "creative and imaginative" expertise, he transformed the study of liturgy from a theological exercise into a sophisticated social-scientific inquiry.[3, 4, 12] His foundational translations of the Talmuds and his meticulous analysis of the Yavneh period have provided scholars with the tools to reconstruct the "Politics of Piety" that shaped the religious experience of millions.[4, 6]

As an educator, his impact on the University of Minnesota and the thousands of students who passed through his "Introduction to Judaism" course is unparalleled.[7, 10] He not only taught the "Oral Torah" but also utilized the latest technologies to ensure its survival in the digital age.[7, 29] His work remains a "moving tribute to his enduring influence," bridging the chasm between science and religion, tradition and criticism, and the ancient academy and the modern university.[5, 20] Ultimately, Zahavy’s legacy is one of "intellect in quest of understanding," a life-long pursuit that has left the field of Jewish Studies richer, more rigorous, and profoundly more insightful.[21, 23]

--------------------------------------------------------------------------------

1. Rabbi Tzvee Zahavy - The Jewish Standard, https://jewishstandard.timesofisrael.com/writers/tzvee-zahavy/

2. Tzvee Zahavy – Audio Books, Best Sellers, Author Bio | Audible.com, https://www.audible.com/author/Tzvee-Zahavy/B001HOR8DU

3. Books by Tzvee Zahavy on Google Play, https://play.google.com/store/info/name/Tzvee_Zahavy?id=12p9jxhd0&hl=en_US

4. The Politics of Piety - Dr. Tzvee Zahavy, https://www.tzvee.com/Home/the-politics-of-piety

5. From Talmudic Chaos To Halakhic Linearity - Dr. Tzvee Zahavy, https://www.tzvee.com/Home/from-talmudic-chaos-to-halakhic-linearity

6. Tzvee Zahavy, https://www.zahavy.com/

7. H-Net People, https://www.h-net.org/people/person_view.php?id=124688

8. Academic Bio - Dr. Tzvee Zahavy, https://www.tzvee.com/academic-bio

9. Credentials of Tzvee Zahavy, https://www.zahavy.com/resume-of-dr-tzvee-zahavy

10. Teaching Mishnah, Midrash and Talmud at the University - Dr. Tzvee Zahavy, https://www.tzvee.com/Home/teaching-mishnah-midrash-and-talmud-at-the-university

11. Curriculum Vitae - Dr. Tzvee Zahavy, https://www.tzvee.com/cv

12. God's Favorite Prayers - Tzvee Zahavy - Google Books, https://books.google.com/books/about/God_s_Favorite_Prayers.html?id=PrlLXwAACAAJ

13. tzvee zahavy (tzvee) | LibraryThing, https://www.librarything.com/profile/tzvee

14. Eleazar ben Azaryah - Encyclopedia.com, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/elazar-ben-azaryah

15. Tzvee Zahavy: The traditions of Eleazar ben Azariah. (Brown Judaic ..., https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/tzvee-zahavy-the-traditions-of-eleazar-ben-azariah-brown-judaic-studies-no-2-xv-365-pp-missoula-montana-scholars-press-for-brown-university-1977-750/AD7988ADC481119AF081D842392DEFA7

16. The traditions of Eleazar ben Azariah (Brown Judaic studies) Paperback - 1977 - Biblio, https://www.biblio.com/book/traditions-eleazar-ben-azariah-brown-judaic/d/1625881732

17. Early Rabbinic Writings: Review - Dr. Tzvee Zahavy, https://www.tzvee.com/Home/reviews/early-rabbinic-writings

18. The History of Earlier Rabbinic Judaism: Some New Approaches, http://www.journals.uchicago.edu/doi/pdfplus/10.1086/462766

19. The Three Crowns: Structures of Communal Politics in Early Rabbinic Jewry (review) - Project MUSE, https://muse.jhu.edu/article/470562/summary

20. REVIEWS - Association of Jewish Libraries

21. Prof. Rabbi Tzvee Zahavy - TheTorah.com, https://www.thetorah.com/author/tzvee-zahavy

22. Fellowship Grants - Grantees - MFJC, https://mfjc.org/grantees/fellowship/

23. © Tracy Ames, 2012 - UBC Library Open Collections, https://open.library.ubc.ca/media/download/pdf/24/1.0073421/1

24. Talmud - Wikipedia, https://en.wikipedia.org/wiki/Talmud

25. The Rhetoric of Rabbinic Ritual - Dr. Tzvee Zahavy, https://www.tzvee.com/Home/the-rhetoric-of-rabbic-ritual

26. Full text of "Brown alumni monthly" - Internet Archive, https://archive.org/stream/brownalumnimonth892brow/brownalumnimonth892brow_djvu.txt

27. Seminar for Jewish Educators - Dr. Tzvee Zahavy, https://www.tzvee.com/syllabi-of-courses-taught-by-professor-zahavy/seminar-for-jewish-educators

28. Modern Judaism - Dr. Tzvee Zahavy, https://www.tzvee.com/syllabi-of-courses-taught-by-professor-zahavy/modern-judaism

29. The history of h-judaic - an internet-based network - for post-secondary Jewish studies, https://utoronto.scholaris.ca/bitstreams/4a2cfd68-2bef-4376-8722-fbc10f1e2e84/download

30. Tzvee Zahavy's Blog, page 18 - Goodreads, https://www.goodreads.com/author/show/1679322.Tzvee_Zahavy/blog?page=18

31. ASSOCIATION FOR JEWISH STUDIES NEWSLETTER - Berman Archive, https://www.bjpa.org/content/upload/bjpa/ajs_/AJS%20Newsletter%201979%20March%20Judaic%20Studies.pdf