Everyone plays and that, of course, includes children. In an ideal world, there would be literary traditions, archaeological remains and artistic renditions, which would enable the reconstruction of toys. Unfortunately, the situation does not exist for ancient Jewish society. For the most part, there are depictions in rabbinic literature and it is those toy traditions which I examine.

The study begins with those toys explicitly connected to halakhic issues, firstly with those traditions in which the toy is essential to the law and afterwards to those in which the toy is tangential to the law. The study then deals with those toys mentioned in a nonlegal rabbinic framework. Finally, I discuss toys that were popular in the Greco-Roman world but not mentioned in rabbinic literature. I seek to determine whether descriptions of toys in rabbinic literature and set within the broader Greco-Roman world are sufficient for visualization.

每个人都玩，当然包括孩子。在理想的世界中，将会有文学传统，考古遗迹和艺术再现，这将使玩具的重建成为可能。不幸的是，古代犹太社会不存在这种情况。在大多数情况下，阿拉伯文学中都有描写，而我研究的正是那些玩具传统。

该研究首先从与哈拉奇问题明确相关的那些玩具开始，首先是玩具对法律必不可少的传统，其次是玩具与法律相切的那些传统。然后，研究处理在非法律拉比框架中提到的那些玩具。最后，我将讨论在古罗马时代流行但在阿拉伯文学中未提及的玩具。我试图确定在拉比文学中对玩具的描述以及在更广泛的希腊罗马世界中的玩具描述是否足以实现可视化。