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Edited by the acclaimed scholar Jacob Neusner, this thirty-five volume English translation of the Talmud Yerushalmi has been hailed by the Jewish Spectator as a "project...of immense benefit to students of rabbinic Judaism."
Edited by the acclaimed scholar Jacob Neusner, this thirty-five volume English translation of the Talmud Yerushalmi has been hailed by the Jewish Spectator as a "project...of immense benefit to students of rabbinic Judaism."
Edited by the acclaimed scholar Jacob Neusner, this thirty-five volume English translation of the Talmud Yerushalmi has been hailed by the Jewish Spectator as a "project...of immense benefit to students of rabbinic Judaism."
Edited by the acclaimed scholar Jacob Neusner, this thirty-five volume English translation of the Talmud Yerushalmi has been hailed by the Jewish Spectator as a "project...of immense benefit to students of rabbinic Judaism."
The Yerushalmi, also known as the Jerusalem Talmud or the Talmud of the Land of Israel, is the lesser known and leser studied of the two Talmuds of Jewish tradition. The "talmud" that is generally studied, the one that has had the most profound influence on Jewish life and culture, is actually the Bavli, or Babylonian Talmud. These two Talmuds, developed in different parts of the Jewish world nearly two millennia ago, differ in many ways, despite the fact that they are both structured as Jewish oral law as set forth by Rabbi Judah the Prince. The Yerushalmi, famous for its incomprehensibility, consists of hundreds of pages of what Dr. Jacob Neusner calls "barely intelligible writing." In The Yerushalmi--The Talmud of the Land of Israel: An Introduction, Dr. Neusner, regarded by some as one of the foremost Jewish scholars today, offers the first clear and careful book-length study of this important document, and he provides the modern reader with a rich understanding of its history, its content, and its significance. As Dr. Neusner explains, "The Yerushalmi has suffered an odious but deserved reputation for the difficulty in making sense of its discourse. That reputation is only partly true; there are many passages that are scarcely intelligible. But there are a great many more that are entirely or mainly accessible." In this groundbreaking introduction to the Yerushalmi, Dr. Neusner looks at the Talmud of the Land of Israel as literature and then deals with its three most important topics: the sages, Torah, and history. In his engaging preface, Dr. Neusner invites his readers to think about the excitement generated by the discovery of the Dead Sea Scrolls in 1947. He then compares that significant discovery to the kind of reaction that would be inspired if a document like the Yerushalmi were found in the same kind of hillside cave: Consider in your mind's eye the sensation such a discovery--the sudden, unanticipated discovery of the Yerushalmi--would cause, the scholarly lives and energies that would flow to the find and its explication...To call the contents of that hillside cave a revolution, to compare them to the finds at Qumran, at the Dead Sea, or at Nag Hammadi, or to any of the other great contemporary discoveries from ancient times, would hardly be deemed an exaggeration. The Yerushalmi is just such a library. The Yerushalmi--The Talmud of the Land of Israel: An Introduction is the third in Dr. Neusner's series of introductory volumes on classical rabbinic literature.
The Babylonian Talmud, a postbiblical Jewish text that is part scripture and part commentary, is an unlikely bestseller. Written in a hybrid of Hebrew and Aramaic, it is often ambiguous to the point of incomprehension, and its subject matter reflects a narrow scholasticism that should hardly have broad appeal. Yet the Talmud has remained in print for centuries and is more popular today than ever. Barry Scott Wimpfheimer tells the remarkable story of this ancient Jewish book and explains why it has endured for almost two millennia.0Providing a concise biography of this quintessential work of rabbinic Judaism, Wimpfheimer takes readers from the Talmud's prehistory in biblical and second-temple Judaism to its present-day use as a source of religious ideology, a model of different modes of rationality, and a totem of cultural identity. He describes the book's origins and structure, its centrality to Jewish law, its mixed reception history, and its golden renaissance in modernity. He explains why reading the Talmud can feel like being swept up in a river or lost in a maze, and why the Talmud has come to be venerated--but also excoriated and maligned-in the centuries since it first appeared.0An incomparable introduction to a work of literature that has lived a full and varied life, this accessible book shows why the Talmud is at once a received source of traditional teachings, a touchstone of cultural authority, and a powerful symbol of Jewishness for both supporters and critics.
As the ruler of Judea from 76 to 67 B.C.E., Queen Salome Alexandra (ca. 141 B.C.E.-67 B.C.E.) appointed the kingdom's high priest, led its men in battle, subjugated neighboring kings, and stopped the religious violence that plagued her society. Presiding over Judea's greatest period of peace and prosperity, she shaped the Judaism of Jesus' day as well as our own. Virtually unknown today, Queen Salome remained so unique that historians have largely ignored her rather than try to explain the perplexing circumstances that brought her to power. This volume recreates Queen Salome's fascinating life and the time in which she lived--an age when women ruled the Middle East.
Edited by the acclaimed scholar Jacob Neusner, this thirty-five volume English translation of the Talmud Yerushalmi has been hailed by the Jewish Spectator as a "project...of immense benefit to students of rabbinic Judaism."
Imperialist Rome employed a policy of colonization and confiscation of Jewish land, transferring it to foreigners who immigrated to the Land of Israel and settled there with the support of Roman governments. Jewish resistance to Roman policies in the Great Revolt (6670) and the Bar Kokhba Revolt (132135) was cruelly suppressed. Of a population of nearly 2.5 million Jews in the Land of Israel during the first century CE, only 800,000 or so remained by the end of Roman occupation in the fourth century CE. The Jewish majority in the Land of Israel was eliminated by war casualties, the sale of prisoners of war in Roman slave markets throughout the empire, and the flight of Jewish refugees. In response to the Jewish resistance to Roman policies, the Romans concentrated their attacks on elements central to the Jewish religion, destroying the temple in Jerusalem and passing decrees against circumcision and the study of the Torah. Renaming Judea as Syria-Palaestina aimed to remove any surviving connection to the Jewish nation. The Jewish minority in the Land of Israel continued to shrink during the centuries of Byzantine, Arab, Crusader, and Mamluk occupations. Jews preferred emigration over conversion.