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256 kirjaa tekijältä Jacob Neusner

Chapters in the Formative History of Judaism

Chapters in the Formative History of Judaism

Jacob Neusner

University Press of America
2009
nidottu
The collection Chapters in the Formative History of Judaism: Fourth Series commences with two historical theological essays, one on the apologetics of Judaism, the other on its soteriology. Both were written in response to invitations to contribute to collections of historical theology. Dr. Arvind Sharma of McGill University asked for the first chapter, posing a set of penetrating questions. It was to frame an essay of criticism of Judaism. The essay then responds to his program and problem with an apologetic composed out of the history of Judaism. The second is written for a forthcoming volume on soteriology in ancient Judaism and Christianity. It deals with the resurrection of the dead and the Messiah in Rabbinic documents. The second set of two essays deals with the canon of Rabbinic Judaism. Chapter Three responds to the request of Professor Bruce D. Chilton for a brief introduction to the Rabbinic canon. The fourth systematically compares two Midrash-compilations devoted to the same book of Scripture. It applies the documentary hypothesis of the Rabbinic canon to a particular problem. Chapter Five is an effort at constructive theology. It is the Jack Chester Memorial Lecture for the Tenth Anniversary Celebration of the Sue and Leonard Miller Center for Contemporary Judaic Studies at the University of Miami. Two brief reviews complete the collection of six months of work.
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Narrative and Document in the Rabbinic Canon

Narrative and Document in the Rabbinic Canon

Jacob Neusner

University Press of America
2009
nidottu
Narrative and Document in the Rabbinic Canon, Volume I is a study of the inclusion of biographical narratives about sages in components of the unfolding canon of Rabbinic Judaism in the formative age. These documents are of the first six centuries C.E. and are exclusive of the two Talmuds. A sage is defined here as a man who embodies the Rabbinic system. A sage-story, then, is an anecdote about the life and deeds of a Rabbinic sage. In general, a biographical narrative is the record of things done on a concrete and specific past-tense occasion by named individuals. The stories are not told as part of a sustained biographical account of those individuals' lives, birth to death. In this way, one is able to correlate the unfolding of the sage-story in the Rabbinic canonical sequence with the unfolding of the authorized biography in the counterpart-Christian one. The documentary hypothesis yields the correlation between the advent of the Christian authorized biography and the advent of the sage-story in the later documents of the Rabbinic canon. The sage-stories of the Mishnah, Tosefta, Tannaite Halakhic Midrash-compilations, and Rabbah-Midrash collections are subject to examination. The Yerushalmi and the Bavli come next, in volume II. Here, we ask what is to be learned from a documentary reading of the sage-stories as they unfolded in the canonical setting.
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Narrative and Document in the Rabbinic Canon

Narrative and Document in the Rabbinic Canon

Jacob Neusner

University Press of America
2010
nidottu
The author states in his preface: For a thousand years, from its earliest documents of the second century to the High Middle Ages, Rabbinic Judaism preferred to compose and collect anecdotes, not to construct of them sustained and connected biographies. This is a study of the inclusion of biographical narratives about sages in some of the components of the unfolding canon of Rabbinic Judaism in the formative age, the documents of the first six centuries C.E., exclusive of the two Talmuds. A sage here is defined as a man who embodies the Rabbinic system. A sage-story, then, is an anecdote about the life and deeds of a Rabbinic sage. A biographical narrative in general is the record of things done on a concrete and specific past-tense occasion by named individuals. The stories are not told as part of a sustained biographical account of those individuals' lives, birth to death. I am able in this way to correlate the unfolding of the authorized biography in the counterpart-Christian one. The documentary hypothesis yields the correlation between the advent of the Christian authorized biography and the advent of the sage-story in the later documents of the Rabbinic canon.
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Chapters in the Formative History of Judaism

Chapters in the Formative History of Judaism

Jacob Neusner

University Press of America
2010
nidottu
This collection of eight essays draws on a half-year of work, the second six months of 2009. Neusner takes up three problems in the history of Religions, four essays on fundamental issues in form-history and the documentary hypothesis of the Rabbinic canon, and one theological essay. The reason Neusner periodically collects and publishes essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a précis, for colleagues in kindred fields, of fully worked out monographs, the comparative Midrash exercise, for example.
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Lost Documents of Rabbinic Judaism

Lost Documents of Rabbinic Judaism

Jacob Neusner

University Press of America
2010
nidottu
The canonical documents of Rabbinic Judaism impose upon most of their components fixed patterns of rhetoric, recurrent logic of coherent discourse, and a well-defined topic or program, for example, a commentary on a biblical book or on a legal topic. But some few compositions and composites of the Rabbinic canon of late antiquity diverge from the formal norms of the compilations in which they occur. In these pages, Neusner assembles anomalous compositions that occur in the Mishnah, Tosefta, four Tannaite Midrashim, and Genesis Rabbah, and he further tests the uniformity of the forms that govern in a familiar chapter of the Bavli. Neusner's surveys show for the documents probed here that some small segment of the composites and compositions of the surveyed documents does not conform to the indicative rules of rhetoric, topic, and logic. Consequently, we face the challenge of constructing models of lost documents of the Rabbinic canon, conforming to the models governing anomalous compositions. These follow other topical and rhetorical norms and therefore belong in other, different types of documents from those in which they now are located. These anomalous writings in topic, logic, or rhetoric (or all three) in theory reveal indicative characteristics other than the ones defining the compositions and composites of the documents in which they are now located.
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First Steps in the Talmud

First Steps in the Talmud

Jacob Neusner

University Press of America
2010
nidottu
The Talmud is a confusing piece of writing. It begins no where and ends no where but it does not move in a circle. It is written in several languages and follows rules that in certain circumstances trigger the use of one language over others. Its components are diverse. To translating it requires elaborate complementary language. It cannot be translated verbatim into any language. So a translation is a commentary in the most decisive way. The Talmud, accordingly, cannot be merely read but only studied. It contains diverse programs of writing, some descriptive and some analytical. A large segment of the writing follows a clear pattern, but the document encompasses vast components of miscellaneous collections of bits and pieces, odds and ends. It is a mishmash and a mess. Yet it defines the program of study of the community of Judaism and governs the articulation of the norms and laws of Judaism, its theology and its hermeneutics, Above all else, the Talmud of Babylonia is comprised of contention and produces conflict and disagreement, with little effort at a resolution No wonder the Talmud confuses its audience. But that does not explain the power of the Talmud to define Judaism and shape its intellect. This book guides those puzzled by the Talmud and shows the system and order that animate the text.
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The Rabbis and the Prophets

The Rabbis and the Prophets

Jacob Neusner

University Press of America
2010
nidottu
The Prophets of Scripture are subverted by the Rabbis of the Talmud and Midrash. In the Rabbinic canon, the Prophets are represented as a miscellaneous mass of proof-texts, made up of one clause or sentence at a time. The Scripture's prophetic writings cited in clauses and phrases in the Rabbinic canon lose their integrity and cease to speak in fully coherent paragraphs and chapters. The same prophets, however, came to whole and coherent expression in other venues established by those same Rabbis. So the Rabbis of late antiquity took over writings from what they recognized as ancient times and of divine origin and they re-presented selections of those writings in accord with their own project's requirements, glossing clauses of the prophetic Scriptures but not whole, propositional discourses. This monograph shows how they did so. It portrays the formal patterns of the Rabbis' subversive glosses. Why impose the chaos of glosses on the orderly declaration of Scripture? It was to take possession of Scriptural prophecy that the Rabbinic authors imposed their characteristic forms and distinctive topics—-the characteristic categories and tasks and propositions. The Rabbinic canonical writings took over, imparting upon the received heritage of Scripture and tradition whatever they chose to treat as authoritative. They did with these selected compositions whatever they wanted. They Rabbinized Scripture in full awareness of how in the process they recast Scripture's own forms and purposes. The Rabbis were perfectly capable of recapitulating prophetic writings as coherent statements. This they did in providing for lections for Sabbaths and festivals.
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The Transformation of Judaism

The Transformation of Judaism

Jacob Neusner

University Press of America
2011
nidottu
Jacob Neusner describes, analyzes, and interprets the transformation of one system of the Israelite social order by a connected but autonomous successor-system. He characterizes the successive systems classifying the one as philosophical and the other as religious. He explains the categorical account of each and sets forth the outcome of a number of topical studies on the category-formations of Rabbinic Judaism with special attention to the social order: politics, philosophy, and economics. These systems emerged as [1] autonomous when viewed synchronically, [2] connected when seen diachronically, and [3] as a continuous construction when seen at the end of their formative age. In their successive stages of categorical autonomy, connection, and finally continuity, the three distinct systems may be classified, respectively, as philosophical, religious, and theological, each one taking over and revising the definitive categories of the former and framing its own fresh, generative categories as well. The formative history of Judaism is the story of the presentations and re-presentations of categorical structures. In method, it is the exegesis of taxonomy and taxic systems. Now, after more than two decades, Neusner has decided to review the initial statement. Since the book summarizes ten years of work, from 1980 to 1990, on the Rabbinic category formations of social science politics, philosophy, and economics in the setting of the law and theology of Rabbinic Judaism from the Mishnah through the Bavli, 200-600 C.E., it seemed well worth the effort to recapitulate the original work. The revised introduction explains the omission of theology in his category-formation philosophy-religion-theology; Neusner's account of the Bavli produced the decade after this title was completed did not make possible the continuous description of the unfolding of the Rabbinic system. The pattern that appealed to Neusner from philosophy to religion to theology has not yet come to a satisfactory account. In the twenty years
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Chapters in the Formative History of Judaism: Sixth Series

Chapters in the Formative History of Judaism: Sixth Series

Jacob Neusner

University Press of America
2011
nidottu
This collection of seven essays draws on work done in 2010. The author takes up several topics in the systemic analysis of Judaisms and deals with comparisons of Judaisms. The papers include two commentaries on the current state of the academic study of Judaism. The reason for periodically collecting and publishing essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a précis, for colleagues in kindred fields, of fully worked out monographs.
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War and Peace in Rabbinic Judaism

War and Peace in Rabbinic Judaism

Jacob Neusner

University Press of America
2011
nidottu
This book surveys the treatment of war and peace in the canon of Rabbinic Judaism in late antiquity: to what does Judaism refer when it speaks of war and peace in the context of the Hebrew words "milhamah" (war) and "shalom" (peace)? But this study is not lexical. It is categorical. "War" represents a commanding, coherent category-formation, while "peace" covers a variety of circumstances and transactions. "War" is specifically a Halakhic category and "Peace" an Aggadic taxon. Do "war" and "peace" present us with a lexical or a categorical phenomenon? War forms a category-formation and peace is a substantive - a word bearing diffuse references. With what consequence? When we come across the word "war" without further data, we know the context and intent, but "peace" covers a mass of miscellaneous, free-standing facts and diverse implications.
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Chapters in the Formative History of Judaism: Seventh Series

Chapters in the Formative History of Judaism: Seventh Series

Jacob Neusner

University Press of America
2011
nidottu
This collection of essays draws on work done in 2010–2011. The author takes up several topics in the systemic analysis of Judaism, its literature, and its theology. The reason for periodically collecting and publishing essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a précis, for colleagues in kindred fields, of fully worked out monographs.
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The Rabbinic System

The Rabbinic System

Jacob Neusner

University Press of America
2011
nidottu
This book recapitulates chapters in two comprehensive accounts of the theology of Rabbinic Judaism, which deal with the two principal components of the native categories of the Rabbinic canon—Aggadah, lore, and Halakhah law. Jacob Neusner abbreviates some chapters in the two systematic accounts, The Theology of the Oral Torah: Revealing the Justice of God (1999) and The Theology of the Halakhah (2001). In this book, Neusner supplies a précis of the principal theological topics that have occupied him for the past two decades. In this way, he gains an audience of colleagues with an interest in the theology of Rabbinic Judaism who are unlikely to read the long books with their elaborate repertoire of sources that set forth Neusner’s principal results. The systematic Theology of the Halakhah and its equally systematic companion for the Aggadah, The Theology of the Oral Torah: Revealing the Justice of God, tell a single, continuous story. Seen together, the two large and distinct realms of discourse portray one Judaism: an integrated world-view (Aggadah), way of life (Halakhah), and account of the social entity, Israel. All together, these represent Neusner’s answer to the critical question of defining Rabbinic Judaism: how do the diverse, autonomous documents of Rabbinic Judaism in its formative age coalesce, like the Mishnah, which transcends documentary limits and joins the Halakhah to the Aggadah in a single coherent formulation, and of what does that statement consist? In The Rabbinic System, he conveys, as a single continuous narrative, the tale that the Halakhah and the Aggadah as theological constructions jointly tell.
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Rabbi David

Rabbi David

Jacob Neusner

University Press of America
2012
nidottu
Rabbinic documents of David, progenitor of the Messiah, carry forward the scriptural narrative of David the king. But he also is turned by Rabbinic writings of late antiquity—from the Mishnah through the Yerushalmi and the Bavli—into a sage. Consequently, the Rabbis’ Messiah is a rabbi. How did this transformation come about? Of what kinds of writings does it consist? What sequence of writings conveyed the transformation? And most important: what do we learn about the movement from one set of Israelite writings to take over, or submit to the values of, another set of writings? These are the questions answered here for David, king of Israel. Rabbi David proves that the first exposition of the figure of Rabbi David in a program of elaboration and of protracted exposition of law and Scripture is found in the Bavli. Prior to the closure of that document, that is, in the Rabbinic documents that came to closure before the Bavli, we do not find an elaborate exposition of the figure of David as a rabbi. By contrast, in the Bavli, ample canonical evidence attests to the sages’ transformation of David, king of Israel, into a rabbi. So while bits and pieces of Rabbi David find their way into most of the canonical documents, we find the elaborately spelled out Rabbi David to begin with in the Bavli, now represented as a disciple of sages and a devotee of study of the Torah. That usage attracts attention because when we encounter David in Rabbinic literature—as in all other Judaic canons, not only Rabbinic—this signals we are meeting the embodiment of the Messiah. The representation of the kings of Israel in the Davidic line as heirs of David forms a chapter in exposing the Messianic message of Rabbinic Judaism.
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Chapters in the Formative History of Judaism, Eighth Series

Chapters in the Formative History of Judaism, Eighth Series

Jacob Neusner

University Press of America
2012
nidottu
This collection of essays draws on work done in 2011¬–2012. The author takes up several topics in the systemic analysis of Judaism, its literature, and its theology. The reason for periodically collecting and publishing essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a précis, for colleagues in kindred fields, of fully worked out monographs.
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Rabbi Moses

Rabbi Moses

Jacob Neusner

University Press of America
2013
nidottu
This book is an exercise in the systematic recourse to anachronism as a theological-exegetical mode of apologetics. Specifically, Neusner demonstrates the capacity of the Rabbinic sages to read ideas attested in their own day as authoritative testaments to — to them — ancient times. Thus, Scripture was read as integral testimony to the contemporary scene. About a millennium — 750 B.C. E. to 350 C. E. — separates Scripture’s prophets from the later sages of the Mishnah and the Talmud. It is quite natural to recognize evidence for differences over a long period of time. Yet Judaism sees itself as a continuum and overcomes difference. The latecomers portray the ancients like themselves. “In our image, after our likeness” captures the current aspiration. The sages accommodated the later documents in their canon by finding the traits of their own time in the record of the remote past. They met the challenges to perfection that the sages brought about. Of what does the process of harmonization consist? To answer that question the author surveys the presentation of the prophets by the rabbis, beginning with Moses. To overcome the gap, Rabbinic sages turn Moses into a sage like themselves. The prophet performs wonders. The sage sets forth reasonable rulings. The conclusion expands on this account of matters to show the categorical solution that the sages adopted for themselves, and that is the happy outcome of the study.
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The Theology of the Oral Torah

The Theology of the Oral Torah

Jacob Neusner

McGill-Queen's University Press
1999
sidottu
In The Theology of the Oral Torah Neusner crafts the central conceptions of rabbinic Judaism into a rigorous, coherent argument by setting forth four cogent principles: that God formed creation in accord with a plan which the Torah reveals; that the perfection of creation is signified by the conformity of human affairs to a few enduring paradigms that transcend change; that Israel's condition, public and personal, is indicative of flaws in creation; and that God will ultimately restore the perfection embodied in his plan for creation. A masterful and original construction of theology of rabbinic Judaism, Neusner's story of the Oral Torah is also remarkably familiar - the emphasis is still on man's sin and God's response, God's justice and mercy, and the human mirroring of God through the possession of the power of will. The Theology of the Oral Torah is part of Neusner's ongoing major project - the construction of theology of rabbinic Judaism - a project which rivals in its scope that of the great Maimonides or, in Christian theology, that of Thomas Aquinas's Summa.
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A Rabbi Talks with Jesus

A Rabbi Talks with Jesus

Jacob Neusner

McGill-Queen's University Press
2000
nidottu
Placing himself within the context of the Gospel of Matthew, Neusner imagines himself in a dialogue with Jesus of Nazareth and pays him the supreme Judaic gesture of respect: making a connection with him through an honest debate about the nature of God's One Truth. Neusner explains why the Sermon on the Mount would not have convinced him to follow Jesus and why, by the criterion of the Torah of Moses, he would have continued to follow the teachings of Moses. He explores the reasons Christians believe in Jesus Christ and the Kingdom of Heaven, while Jews continue to believe in the Torah of Moses and a kingdom of priests and holy people on earth. This revised and expanded edition, with a foreword by Donald Akenson, creates a thoughtful and accessible context for discussion of the most fundamental question of why Christians and Jews believe what they believe.
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