Download Free Persia And Rome In Classical Judaism Book in PDF and EPUB Free Download. You can read online Persia And Rome In Classical Judaism and write the review.

"Persia and Rome in Classical Judaism examines the representation of Rome and Persia (Iran) in the successive groups of documents that comprise the Rabbinic canon of late antiquity. Neusner considers how diverse documents of Rabbinic Judaism represent Rome and Iran and presents the way in which documentary differentiation affords perspective on the history of Judaism. Axial events of the age - the destruction of the second Temple in 70 and the defeat of the effort to restore it in 135, the transformation of the Roman Empire into a Christian state in the fourth century, the failure to rebuild the Temple when the opportunity arose in the reign of Emperor Julian, and the delegitimation of Israelite institutions in Byzantine Rome - allow us to examine in historical and political context the evidence of the formation of normative Judaism."--BOOK JACKET.
The four kingdoms motif enabled writers of various cultures, times, and places, to periodize history as the staged succession of empires barrelling towards an utopian age. The motif provided order to lived experiences under empire (the present), in view of ancestral traditions and cultural heritage (the past), and inspired outlooks assuring hope, deliverance, and restoration (the future). Four Kingdom Motifs before and beyond the Book of Daniel includes thirteen essays that explore the reach and redeployment of the motif in classical and ancient Near Eastern writings, Jewish and Christian scriptures, texts among the Dead Sea Scrolls, Apocrypha and pseudepigrapha, depictions in European architecture and cartography, as well as patristic, rabbinic, Islamic, and African writings from antiquity through the Mediaeval eras.
How encounters with the Roman Empire compelled the Jews of antiquity to rethink their conceptions of Israel and the Torah Throughout their history, Jews have lived under a succession of imperial powers, from Assyria and Babylonia to Persia and the Hellenistic kingdoms. Jews and Their Roman Rivals shows how the Roman Empire posed a unique challenge to Jewish thinkers such as Philo, Josephus, and the Palestinian rabbis, who both resisted and internalized Roman standards and imperial ideology. Katell Berthelot traces how, long before the empire became Christian, Jews came to perceive Israel and Rome as rivals competing for supremacy. Both considered their laws to be the most perfect ever written, and both believed they were a most pious people who had been entrusted with a divine mission to bring order and peace to the world. Berthelot argues that the rabbinic identification of Rome with Esau, Israel's twin brother, reflected this sense of rivalry. She discusses how this challenge transformed ancient Jewish ideas about military power and the use of force, law and jurisdiction, and membership in the people of Israel. Berthelot argues that Jewish thinkers imitated the Romans in some cases and proposed competing models in others. Shedding new light on Jewish thought in antiquity, Jews and Their Roman Rivals reveals how Jewish encounters with pagan Rome gave rise to crucial evolutions in the ways Jews conceptualized the Torah and conversion to Judaism.
This book collects twenty two previously published essays and one new one by Erich S. Gruen who has written extensively on the literature and history of early Judaism and the experience of the Jews in the Greco-Roman world. His many articles on this subject have, however, appeared mostly in conference volumes and Festschriften, and have therefore not had wide circulation. By putting them together in a single work, this will bring the essays to the attention of a much broader scholarly readership and make them more readily available to students in the fields of ancient history and early Judaism. The pieces are quite varied, but develop a number of connected and related themes: Jewish identity in the pagan world, the literary representations by Jews and pagans of one another, the interconnections of Hellenism and Judaism, and the Jewish experience under Hellenistic monarchies and the Roman empire.
Rabbinic documents about David, progenitor of the Messiah, relay the scriptural narrative of David the king. But, he is also transformed into a sage by Rabbinic writings of late antiquity: the Mishnah, the Yerushalmi, and the Bavli. Consequently, the Rabbis' Messiah becomes a ...
Neusner describes, analyzes, and interprets the transformation of one system of the Israelite social order by a connected but autonomous successor-system. He reviews the initial statements made in The Transformation of Judaism: From Philosophy to Religion. The book summarizes ten years of work, from 1980 to 1990.
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.
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.
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. Book jacket.
This book shows how 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.