Bücher der Reihe Studies in Judaism

Represents two years of work from 2003 to 2005 focused on the Rabbinic canon. This collection is divided into four parts, which include essays examining historical and history-of-religion questions precipitated by the documentary perspective; the treatment of 56 B C E, 70 C E, and 132-135 C E in successive canonical compilations; and more.

After publishing a number of books in the history, literature, social thought, history of religion, and theology of formative Judaism, in the first six centuries C.E., Neusner explains the principal stages in the unfolding of his oeuvre.

This is a work of practical theology, a book not about Judaism but of Judaism. Talmud Torah does two things. First, in its pages, which highlight representative sources of the Oral Torah of Judaism, readers study about studying the Torah, which Rabbinic Judaism put forth as the way to God's presence.

A companion volume to Methodology in the Academic Teaching of Judaism (UPA, 1987), this book seeks to address the central issues of human life and meaning in the post-Holocaust world. Though representing a variety of disciplines and religious backgrounds, the authors are united by a fundamental recognition that after the Holocaust, the entire enterprise of being human has been called into serious question. Co-published with Studies in Judaism.

This collection of ten essays and five book reviews draws on three years of work, from late 2005 through mid-2008. Included are Halakhic essays, essays on Classical Judaism, and two literary studies. Five book reviews conclude the collection, one of them a review essay, covering Edward Kaplan's two volumes on Abraham J. Heschel.

This book is a reprint of the first publication of the complete manuscript of Pesiqta Rabbati, Volumes I-III (1997-2002), a major rabbinic work from the Land of Israel from the 5th-6th century.

A widespread early Palestinian Jewish saying was 'As the first redeemer of Israel, so the last redeemer of Israel': as Moses, so the Messiah. This was the major reason why the death, burial, and translation of Moses to heaven in primarily Palestinian early Jewish tradition greatly influenced the descriptions of numerous accounts in the Gospels. The most significant examples of this are Jesus' burial by Joseph of Arimathea in Mark 15:42-46, and the narrative of the empty tomb in 16:1-8. Striking new insights into the background and significance of these episodes are gained here through an analysis of early Jewish materials.

Bessie Gotsfeld (1888-1962) was the inspired leader and founder of the Mizrachi Woman's Organization of America (MWOA). Gotsfeld abandoned a comfortable life in New York to live in Mandatory Palestine and conduct the MWOA's business.

Illustrates how Judaism's classical rabbis of the first seven centuries of the Common Era read the ancient Israelite scriptures. This anthology presents a selection of writings that show what happens to the five books of Moses at the hands of the Rabbinical sages of the formative age of Judaism.

Contextualizes Rabbinic Judaism by emphasizing that the framers of Rabbinic thought were in conversation with cultures different from their own as much as with their own tradition. This book challenges the reader's assumptions about Judaism in the Second Temple period, antiquity, and the medieval era.

Collects how Israelite Scripture was received and recast in the language community that produced the dual Torah of Judaism. This book uses the case of Jeremiah in the Rabbinic canon of the formative age to examine the Rabbinic documents response to the prophetic ones in terms of how they select, explain, and utilize the language of Scripture.

In recent years, the phenomenon of allusion has attracted increasing attention in scholarly study of the Hebrew Bible. The Mouth of the Lord Has Spoken is a detailed and comprehensive analysis of allusions in Isaiah 40-66. Author Risto Nurmela explores how allusions are identified through verbal similarities in biblical passages and how this information is used to prove that the similarities are the result of literary dependence. This work independently scrutinizes the verbal similarities between Isaiah 40-55 and the rest of the Hebrew Bible and Isaiah 56-66 and the rest of the Hebrew Bible. The Mouth of the Lord Has Spoken is an important contribution to the ongoing discussion of allusions in the Hebrew Bible.

Judaism in Monologue and Dialogue raises issues concerning the religious tradition of Judaism and the relationships between the communities of Judaism and those of Christianity.

Examining temporal clusters of statements and actions attributed to authority figures in the Tannaitic and Amoraic periods, this work also reviews the geographic distribution of these words and their divergent usages in documents edited in Roman Palestine and Babylonia.

Is the Bible true? Was the Garden of Eden a real place that can be found on a map? Was there a Flood? Did a Hebrew man rise to great power in Egypt? Were the Israelites slaves in Egypt? Did they escape from bondage and were they saved from the pursuing Egyptians? Did the prophets correctly predict many of the major events in Israelite history? Were Elijah and Elisha agents in a great assassination plot? Did Amos become famous because of an accurate forecast? In thinking about the questions of biblical factuality, some embrace a rigid skepticism and are quick to dismiss the accuracy of the biblical narratives without weighing the evidence. They are content to read the Bible for its metaphorical and literary truths, forgetting that the Bible is based on the history of an ancient people. Fundamentalists, on the other hand, have the strong desire to find hard proof that the biblical facts are facts, only to be disappointed and frustrated. But is it reasonable to expect such proof? Archaeology and comparative texts must be examined for what they realistically can be asked to provide. In a series of readable essays written in an engaging manner and a positive mode, author Benjamin Edidin Scolnic evaluates the biblical texts in the light of all the information we possess at this time. Scolnic asks the reader to join the ongoing dialogue between faith and history by carefully reviewing the textual and material evidence with an open mind. He does not so much seek to prove or disprove the Bible, but rather attempts to find middle ground through the exploration of its historical dimension.

The Continuing Agony addresses the crucial and painful issues that continue to plague Christian-Jewish relations after Auschwitz. Despite these obstacles, the essays in this book profess hope for the future of a Jewish-Catholic dialogue.

Documents the entire structure of belief and system of behaviour in two distinct modes of discourse, Halakhic and Aggadic, or construed, statements of law and lore. This book shows how the Talmud of Babylonia account of normative action sets forth in a dual discourse the single, coherent theology.

This work is a collection of essays on the Palestinian Judaic background of Mark 5:1-20; Luke 4:16-30; the name Judas 'Iscariot'; Luke 19:41-44; John 8:56-58; Matt 24:28; Luke 17:37; Luke 13:34b, and Matthew 23:37b.

In How Not to Study Judaism, Examples and Counter-Examples, Jacob Neusner presents a collection of essays and book reviews that identify the wrong way of conducting the academic study of Judaism. Pointing readers toward the right way to pursue the academic study of Judaism, Nuesner's focus is on the study of the literature of Judaism and the culture of the Jewish community.

The serpent symbol has been a part of western culture since antiquity. Throughout time, it has been misunderstood and misrepresented. The Serpent Symbol in the Ancient Near East is the first comparative study of the origins of the serpent symbol from its first attestations in Dravidian South India through Mesopotamia and the Ancient Near East including, Egypt, Classical Greece, and as far west as ancient Carthage.

This book examines how some modern and contemporary Jewish thinkers and writers have imagined a Judaism without theboundaries and restrictions that go by the name of "religion." The book offers scholarly insights into some Jewish thinkers¿notably Martin Buber and Eugene Borowitz, some Jewish writers¿in particular the poet Hayyim Nahman Bialik and the Yiddish author I.L. Peretz.

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 Simon Peter as his own successor in John 21:15-19.

Neusner assembles anomalous compositions that occur in the Mishnah, Tosefta, four Tannaite Midrashim, and Genesis Rabbah, and he further tests the uniformity of the forms that govern in a familiar chapter of the Bavli, showing that some documents do not conform to the indicative rules of rhetoric, topic, and logic.

This study of the inclusion of biographical narratives examines sage-stories, anecdotes about the life and deeds of Rabbinic sages, in components of the unfolding canon of Rabbinic Judaism during the formative age. These documents, from the first six centuries C.E., are exclusive of the two Talmuds.

Of the documents in the Rabbinic canon that reached closure in late antiquity, the Fathers According to Rabbi Nathan A is different in its indicative traits from any other in the Rabbinic documents of its period. Neusner explains what is at stake for the documentary hypothesis of the Rabbinic canon.

This book seeks to discern how the Talmud transforms isolated facts into cogent and coherent constructions: the forests formed by the Talmud?s trees. Trees serve as facts out of any larger context, whereas "forests" mean whole paragraphs and larger constructions of though that is coherent in context and in sequence.

Here is an answer to the question, what do we learn about the Rabbinic system from its encounter with the Prophetic books? This book analyzes the way in which Rabbinic Judaism in its formative canon received and made its own an important segment of the Israelite Scripture, the Halakhic or legal heritage of Prophecy. The author characterizes the traits of Rabbinic Judaism that come to the surface in that Judaism's engagement with the Halakhic writings of ancient Israelite literary prophecy: Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets. It proposses to discern the system and establish the coherence of the episodic Rabbinic exegesis of verses of Prophecy.

This book expounds upon the Utopian vision of Rabbinic Judaism in its classical documents. Rabbinic Judaism carries forward, and itself forms, a massive Utopian enterprise, a design of an ideal condition for humanity. It carries forward the two matched Utopian projects of the Pentateuch_Eden, the Land of Israel_and on its own forms a system for an ideal social and metaphysical order. That is because the law of that Judaism set forth a plan for the construction of an ideal society in a perfect age. Over time, the Israelite community undertook to realize that plan in concrete ways: to build Utopia in the green and pleasant Land of Israel. So, normative Judaism assumes as its task to realize a Utopian vision. Its vision takes the form of law. Some of the law at the time of its presentation in the Mishnah in ca. 200 C.E. and successor documents of amplification could be realized. Some could not. But the whole of the law formed a statement of integrity. All the parts were essential to the system. By fulfilling the law, or Halakhah, the faithful Israelite would help realize in the here and now Utopia, an ideal world.

Rabbinic Judaism affirms the Prophetic heritage and makes it its own. Indeed, the Rabbis of the formative age and canon of Rabbinic Judaism looked to Prophecy along with the Torah and the Writings to define and sustain their system. We may reasonably label the Judaic religious system portrayed in the Rabbinic canon as Prophetic-Rabbinic Judaism, the Judaism that the Rabbis formed in response to the Prophetic imperatives. In this book, the author shows how the Rabbis found in Prophecy a source not of contradiction but of conciliation and doctrinal validation. Rabbi Neusner answers the question, what do we learn about the Rabbinic system from its encounter with the Prophetic books? The four principal building blocks of Rabbinic theology addressed here take up symbolism, eschatology, immanental theology, and theological systematics. The fifth, Halakhah, has been addressed in The Rabbis, the Law, and the Prophets. Here, Rabbi Neusner takes up these matters and shows how the Rabbis found in Prophecy support for their fundamental principles.