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The Geonic period from about the late sixth to mid-eleventh centuries is of crucial importance in the history of Judaism. The Geonim, for whom this era is named, were the heads of the ancient talmudic academies of Babylonia. They gained ascendancy over the older Palestinian center of Judaism and were recognized as the leading religious and spiritual authorities by most of the world's Jewish population. The Geonim and their circles enshrined the Babylonian Talmud as the central canonical work of rabbinic literature and the leading guide to religious practice, and it was a predominantly Babylonian version of Judaism that was transplanted to newer centers of Judaism in North Africa and Europe. Robert Brody's book -- the first survey in English of the Geonic period in almost a century -focuses on the cultural milieu of the Geonim and on their intellectual and literary creativity. Brody describes the cultural spheres in which the Geonim were active and the historical and cultural settings within which they functioned. He emphasizes the challenges presented by other Jewish institutions and individuals, ranging from those within the Babylonian Jewish setting -- specially the political leadership represented by the Exilarch -- to the competing Palestinian Jewish center and to sectarian movements and freethinkers who rejected rabbinic authority altogether. He also describes the variety of ways in which the development of Geonic tradition was affected by the surrounding non-Jewish cultures, both Muslim and Christian. "This book is a fresh and thorough examination of the period in question, a masterpiece of scholarship and erudition". -- Neil Danzig, Jewish Theological Seminary
Robert Brody's book - the first survey in English of the Geonic period in almost a century - focuses on the cultural milieu of the Geonim and on their intellectual and literary creativity.
In Becoming the People of the Talmud, Talya Fishman examines ways in which circumstances of transmission have shaped the cultural meaning of Jewish traditions. Although the Talmud's preeminence in Jewish study and its determining role in Jewish practice are generally taken for granted, Fishman contends that these roles were not solidified until the late eleventh and early twelfth centuries. The inscription of Talmud—which Sefardi Jews understand to have occurred quite early, and Ashkenazi Jews only later—precipitated these developments. The encounter with Oral Torah as a written corpus was transformative for both subcultures, and it shaped the roles that Talmud came to play in Jewish life. What were the historical circumstances that led to the inscription of Oral Torah in medieval Europe? How did this body of ancient rabbinic traditions, replete with legal controversies and nonlegal material, come to be construed as a reference work and prescriptive guide to Jewish life? Connecting insights from geonica, medieval Jewish and Christian history, and orality-textuality studies, Becoming the People of the Talmud reconstructs the process of cultural transformation that occurred once medieval Jews encountered the Babylonian Talmud as a written text. According to Fishman, the ascription of greater authority to written text was accompanied by changes in reading habits, compositional predilections, classroom practices, approaches to adjudication, assessments of the past, and social hierarchies. She contends that certain medieval Jews were aware of these changes: some noted that books had replaced teachers; others protested the elevation of Talmud-centered erudition and casuistic virtuosity into standards of religious excellence, at the expense of spiritual refinement. The book concludes with a consideration of Rhineland Pietism's emergence in this context and suggests that two contemporaneous phenomena—the prominence of custom in medieval Ashkenazi culture and the novel Christian attack on Talmud—were indirectly linked to the new eminence of this written text in Jewish life.
The Babylonian Talmud was compiled in the third through sixth centuries CE, by rabbis living under Sasanian Persian rule in the area between the Tigris and Euphrates rivers. What kind of society did these rabbis inhabit? What effect did that society have on important rabbinic texts? In this book Richard Kalmin offers a thorough reexamination of rabbinic culture of late antique Babylonia. He shows how this culture was shaped in part by Persia on the one hand, and by Roman Palestine on the other. The mid fourth century CE in Jewish Babylonia was a period of particularly intense "Palestinianization," at the same time that the Mesopotamian and east Persian Christian communities were undergoing a period of intense "Syrianization." Kalmin argues that these closely related processes were accelerated by third-century Persian conquests deep into Roman territory, which resulted in the resettlement of thousands of Christian and Jewish inhabitants of the eastern Roman provinces in Persian Mesopotamia, eastern Syria, and western Persia, profoundly altering the cultural landscape for centuries to come. Kalmin also offers new interpretations of several fascinating rabbinic texts of late antiquity. He shows how they have often been misunderstood by historians who lack attentiveness to the role of anonymous editors in glossing or emending earlier texts and who insist on attributing these texts to sixth century editors rather than to storytellers and editors of earlier centuries who introduced changes into the texts they learned and transmitted. He also demonstrates how Babylonian rabbis interacted with the non-rabbinic Jewish world, often in the form of the incorporation of centuries-old non-rabbinic Jewish texts into the developing Talmud, rather than via the encounter with actual non-rabbinic Jews in the streets and marketplaces of Babylonia. Most of these texts were "domesticated" prior to their inclusion in the Babylonian Talmud, which was generally accomplished by means of the rabbinization of the non-rabbinic texts. Rabbis transformed a story's protagonists into rabbis rather than kings or priests, or portrayed them studying Torah rather than engaging in other activities, since Torah study was viewed by them as the most important, perhaps the only important, human activity. Kalmin's arguments shed new light on rabbinic Judaism in late antique society. This book will be invaluable to any student or scholar of this period.
First published in 2003, this is the first encyclopedic work to focus exclusively on medieval Jewish civilization, from the fall of the Roman Empire to about 1492. Based on the research of an international, multidisciplinary team of specialist contributors, the more than 150 alphabetically organized entries, written by scholars from around the world, include biographies, countries, events, social history, and religious concepts. The coverage is international, presenting people, culture, and events from various countries in Europe, Africa, and the Middle East.
Sa’adyah Gaon was an outstanding tenth-century Jewish thinker who was a pioneer in the fields in which he toiled and an inspiration for later Jewish writers. This study brings out the revolutionary aspects of his writing and its characteristic features while setting it in the context of his times, with each aspect of his work being considered in turn. An Epilogue sums up his importance in medieval Jewish culture.
Accounting for the Commandments in Medieval Judaism explores the discursive formation of the commandments as a generative matrix of Jewish thought and life in the posttalmudic period, correlating the diverse domains of jurisprudence, philosophy, ethics, pietism, and kabbalah.
In Jewish Education from Antiquity to the Middle Ages fifteen scholars offer specialist studies on Jewish education from the areas of their expertise. This tightly themed volume in honour of Philip S. Alexander has some essays that look at individual manuscripts, some that consider larger literary corpora, and some that are more thematically organised. Jewish education has been addressed largely as a matter of the study house, the bet midrash. Here a richer range of texts and themes discloses a wide variety of activity in several spheres of Jewish life. In addition, some notable non-Jewish sources provide a wider context for the discourse than is often the case.
This book examines the talmudic writings, politics, and ideology of Y.I. Halevy (1847-1914), one of the most influential representatives of the pre-war eastern European Orthodox Jewish community. It analyzes Halevy’s historical model of the formation of the Babylonian Talmud, which, he argued, was edited by an academy of rabbis beginning in the fourth century and ending by the sixth century. Halevy's model also served as a blueprint for the rabbinic council of Agudath Israel, the Orthodox political body in whose founding he played a leading role. Foreword by Jay M. Harris, Harry Austryn Wolfson Professor of Jewish Studies at Harvard University and the author of How Do We Know This? Midrash and the Fragmentation of Modern Judaism, among other works.