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The result for the history of Judaism of a documentary reading of the Rabbinic canonical sources illustrates the working of that hypothesis. It is the first major outcome of that hypothesis, but there are other implications, and a variety of new problems emerge from time to time as the work proceeds. In the recent past, Neusner has continued to explore special problems of the documentary hypothesis of the Rabbinic canon. At the same time, Neusner notes, others join in the discussion that have produced important and ambitious analyses of the thesis and its implications. Here, Neuser has collected some of the more ambitious ventures into the hypothesis and its current recapitulations. Neusner begins with the article written by Professor William Scott Green for the Encyclopaedia Judaica second edition, as Green places the documentary hypothesis into the context of Neusner's entire oeuvre. Neuser then reproduces what he regards as the single most successful venture of the documentary hypothesis, contrasting between the Mishnah's and the Talmuds' programs for the social order of Israel, the doctrines of economics, politics, and philosophy set forth in those documents, respectively. Then come the two foci of discourse: Halakhah or normative law and Aggadah or normative theology. Professors Bernard Jackson of the University of Manchester, England and Mayer Gruber of Ben Gurion University of the Negev treat the Halakhic program that Neusner has devised, and Kevin Edgecomb of the University of California, Berkeley, has produced a remarkable summary of the theological system Neusner discerns in the Aggadic documents. Neusner concludes with a review of a book by a critic of the documentary hypothesis.
The academic study of Judaism requires a systematic inquiry into the history, literature, and religion—and eventually the theology—as revealed in the historical documents themselves. Under this premise, Three Questions of Formative Judaism encounters the canonical writings of Judaism in the context of their creation at a certain time and place. How something is said thus becomes as important as what is said. Bringing nearly fifty years of research to bear on these fundamental questions, Jacob Neusner challenges his readers to face the difficult, often unasked or neglected questions about the nature, background, and purposes of Rabbinic Judaism and rewards them with an enriched understanding and a stronger foundation for tackling the even more elusive questions concerning the theology of formative Judaism. This publication has also been published in paperback, please click here for details.
This book responds to a question that came to the author from Professor Maren Niehoff of the Hebrew University of Jerusalem: 'Have you written a simple introduction to your documentary theory and method, which can serve as a starting point for my students?' In this book are gathered eight of the more fundamental items of documentary theory and practice_three in theory, five in practice_for Professor Neihoff's students and anyone else who takes an interest in the formative history of Judaism. The documentary thesis of Rabbinic literature holds that the document_the Mishnah, Sifra, Lamentations, Rabbah, the Bavli, for example_forms the basic building block of the Rabbinic tradition. Excluded by that definition are sayings attributed to, and stories told about, named sages. These cannot serve in the reconstruction of the Rabbinic tradition, its literature, history, religion, and theology.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts: I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique.
The Cambridge Companion to Judaism and Law provides a conceptual and historical account of the Jewish understanding of law.
For Aristotle, politics, economics, and philosophy define the social construction of any society. For Judaism, the Mishnah—along with Scripture—sets forth the systematic statement for understanding the social construction and world view of Judaism around 200 C.E. The Mishnah functioned as the basic law in the holy land and was adopted also by Jews in the Diaspora, from Babylonia to the western satrapies of the Iranian empire of the Sasanians. Professor Jacob Neusner takes seriously the three principal tasks of theoretical thought enjoined by Aristotle and asks us to look at the Mishnah not as an inert collection of traditions passed on, but as a deliberate, programmatic statement of Judaism’s way of life and world view. He points to the systematic nature of the Mishnah, with its six divisions, and shows how collectively those divisions cover the everyday life of the people. The Mishnah contains independent judgements about the nature of the system and does not merely rehearse what tradition says about a given topic. This interpretive aspect of the Mishnah has been ignored to the interpreter’s peril, because it is precisely by paying attention to how the Mishnah uses traditions for its own purposes that the interpreter can appreciate the building blocks of Judaism: its politics, economics, and philosophy. This publication has also been published in hardback, please click here for details.
This collection of ten essays and five book reviews draws on three years of work, from late 2005 through mid-2008. Included are Halakhic essays, essays on Classical Judaism, and two literary studies. Five book reviews conclude the collection, one of them a review essay, coveri...
The Mishnah - the second-century law code that lays the foundation, after Scripture, of normative Judaism - encompasses all subjects that pertain to the life of the Jewish nation and as such provides a systematic basis for Israel's social order and world view. Any social program has its own politics, economics, and philosophy which together define a given social entity rather than any other. And any system defining the structure of a society strives to establish a set of harmonised and coherent fundamental principles, viewpoints and attitudes in treating the components of its theory of the community. It has been long shown that the Mishnah is such a well-composed theory of world-construction. It is demonstrated here how its specific message concerning the politics and economics that define the social order recapitulate those of Aristotle. This publication has also been published in paperback, please click here for details.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts: I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique.