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First volume documenting Rabbinic Judaism in its formative age.
Second volume documenting Rabbinic Judaism in its formative age.
Systematic account of the hermeneutics of comparison and contrast of Rabbinic Judaism.
Surveying the corpus of rabbinic literature, written in Hebrew and Aramaic and which contains the foundations of Judaism, in particular the Talmud, this book explains why the character of the texts is crucial to an understanding of rabbinic thought, and why they pose problems to modern, Western-educated readers.
Part one of a three part set of monographs on the coherence of Rabbinic Judaism in its literature: In the Rabbinic literature of late antiquity disputes and alternative interpretations of a common datum form a medium of expressing coherence. The print edition is available as a set of two volumes (9789004142312).
Rabbinic Judaism, in its classical writings produced from the first through the seventh century of the Common Era, sets forth a theological system that is orderly and reliable. Responding to the generative dialectics of monotheism, Rabbinic Judaism systematically reveals the justice of the one and only God of all creation. Appealing to the truths of Scripture, the Rabbinic sages constructed a coherent theology, cogent structure, and logical system to reveal the justice of God. These writings identify what Judaism knows as the logos of God—the theology fully manifest in the Torah. This work make its contribution in seeing in the principal conceptions of Rabbinic Judaism a logos—a sustained, rigorous, coherent argument. A narrative story of the Rabbinic sages’ theological system sounds remarkably familiar—the age-old story of God’s justice (to which his mercy is integral), of humanity’s relationship with god as a possessor of the power of will, and of humanity's sin and God's response. This title is also available in paperback (ISBN 0 391 04179 7)
Most writing about Jewish education has been preoccupied with two questions: What ought to be taught? And what is the best way to teach it? Ari Y Kelman upends these conventional approaches by asking a different question: How do people learn to engage in Jewish life? This book, by centering learning, provides an innovative way of approaching the questions that are central to Jewish education specifically and to religious education more generally. At the heart of Jewish Education is an innovative alphabetical primer of Jewish educational values, qualities, frameworks, catalysts, and technologies which explore the historical ways in which Jewish communities have produced and transmitted knowledge. The book examines the tension between Jewish education and Jewish Studies to argue that shifting the locus of inquiry from “what people ought to know” to “how do people learn” can provide an understanding of Jewish education that both draws on historical precedent and points to the future of Jewish knowledge.
Each Rabbinic document, from the Mishnah through the Bavli, defines itself by a unique combination of indicative traits of rhetoric, topic, and particular logic that governs its coherent discourse. But narratives in the same canonical compilations do not conform to the documentary indicators that govern in these compilations, respectively. They form an anomaly for the documentary reading of the Rabbinic canon of the formative age. To remove that anomaly, this project classifies the types and forms of narratives and shows that particular documents exhibit distinctive preferences among those types. This detailed, systematic classification of Rabbinic narrative supplies these facts concerning the classification of narratives and their regularities: [1] what are the types and forms of narrative in a given document? [2] how are these distinctive types and forms of narrative distributed across the canonical documents of the formative age, the first six centuries C.E.? The answers for the documentary preferences are in Volumes One through Three, for the Mishnah-Tosefta, the Tannaite Midrash-compilations, and Rabbah-Midrash-compilations, respectively. Volume Four then sets forth the documentary history of each of the types of Rabbinic narrative, including the authentic narrative, the ma'aseh and the mashal. How the traits of the several types of narratives shift as the respective types move from document to document is spelled out in complete detail. This project opens an entirely new road toward the documentary analysis of Rabbinic narrative. It fills out an important chapter in the documentary hypothesis of the Rabbinic canon in the formative age.