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This work investigates Rabbi David ibn Abi Zimra (Radbaz), a leading 16th century rabbinic authority who assumed the role of rendering 'just' decisions, which were occasionally at the expense of conventional law. The author explores Radbaz's decision-making in terms of his insight into the broader purposes of codified law, sensitivity, and overall rationality.
This seventh volume of The Cambridge History of Judaism provides an authoritative and detailed overview of early modern Jewish history, from 1500 to 1815. The essays, written by an international team of scholars, situate the Jewish experience in relation to the multiple political, intellectual and cultural currents of the period. They also explore and problematize the 'modernization' of world Jewry over this period from a global perspective, covering Jews in the Islamic world and in the Americas, as well as in Europe, with many chapters straddling the conventional lines of division between Sephardic, Ashkenazic, and Mizrahi history. The most up-to-date, comprehensive, and authoritative work in this field currently available, this volume will serve as an essential reference tool and ideal point of entry for advanced students and scholars of early modern Jewish history.
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.
Among the intellectual luminaries dotting the millennia of Jewish history, none shines brighter than Maimonides (1138-1204). He was a rabbi, jurist, Talmudist, philosopher, physician, astronomer, and communal leader, and produced a myriad of writings on halakhah, theology, medicine, and philosophy that have attained near-canonical status. We have more source material from or about Maimonides than possibly any other Jewish figure in the medieval period, and more has been written about him than perhaps any other Jew in history. Epithets like the ‘Great Eagle’ and the ‘Western Light’ – and the glorifying statement ‘From Moses to Moses, none arose like Moses’ – reflect centuries of authority, influence, and fascination. The Golden Path traces the impact and reception of Maimonides and his thought through a study of materiality, specifically the production and dissemination of textual objects. It consists of two sections: a descriptive catalogue of an exceptional private collection of manuscripts and rare books; and essays from leading scholars on aspects of Maimonides's cultural context, influence, and appropriation through disparate eras and geopolitical spheres. Combining intellectual, reception, and book historical research, the heavily illustrated volume explores his effects in assorted social and political circumstances, across diverse intellectual and cultural environments.
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.
Hakol Kol Yaakov: The Joel Roth Jubilee Volume contains twenty articles dedicated to Rabbi Joel Roth, written by colleagues and students. Some are academic articles in the general area of Talmud and Rabbinics, while others are rabbinic responsa that treat an issue of contemporary Jewish law. In his career, Joel Roth has been known as a scholar and teacher of Talmud par excellence, and, without question, as the preeminent decisor of Jewish law for the Conservative movement of his generation. In the meticulous style and approach of the Talmud scholarship of his generation, Roth painstakingly and precisely assayed the vast array of rabbinic legal sources, and proceeded to apply these in pedagogy, in scholarship and particularly in the production of contemporary legal responsa. The articles in this volume reflect the unique and integrated voice and vision that Joel Roth has brought to the American Jewish community.
From Maimonides to Microsoft traces the historical development of Jewish copyright law by comparing rabbinic reprinting bans with secular and papal book privileges and by relaying the stories of dramatic disputes among publishers of books of Jewish learning and liturgy.. He describes each dispute in its historical context and examines the rabbinic rulings that sought to resolve it. Remarkably, the rabbinic reprinting bans and copyright rulings address some of the same issues that animate copyright jurisprudence today: Is copyright a property right or just a right to receive fair compensation? How long should copyrights last? What purposes does copyright serve? While Jewish copyright law has borrowed from its secular law counterpart at key junctures, it fashions strikingly different answers to those key questions.
For more than four centuries, Jewish life has been based on a code of law written by Joseph Caro, his Shulḥan `aruk ['set table']. The work was an immediate best-seller because it presented the law in a clear and concise format. Caro's work, however, was methodologically problematic and was widely criticized in the first generations after its publication. In this volume, Edward Fram examines Caro's methods as well as those of two of his contemporaries, Moses Isserles and Solomon Luria. He highlights criticisms of Caro's legal thought and brings alternative methodologies to the fore. He also compares these three jurists, while placing their methods, and cases in their historical, intellectual, and religious contexts. Fram's volume ultimately explains why Caro's methodologically problematic work won the day, while more sophisticated approaches remained points of legal reference but fell short of achieving the acceptance that their authors hoped for.
Roni Weinstein’s sociological reading of the kabbalistic ideas of the early modern period suggests that they gained acceptance because they met the needs of contemporary Jewish society. Although these ideas were presented as continuing a tradition, their goal was reformation: few aspects of Jewish life were not changed in consequence. This broadly based and innovative study challenges accepted ideas on the origins of Jewish modernity, and also shows how Counter-Reformation Catholicism affected these developments.
This study uses early Jewish sources to analyze the significance of Day of Atonement and High Priest imagery in the narrative of Simon Peter’s threefold denial of Jesus. It then describes the influence of other early Jewish sources on Jesus’ commissioning his main disciple Simon Peter as his own successor in John 21:15-19. Aus relates this event to Moses’ commissioning his main disciple Joshua as his successor.