Bøker av Jacob Neusner

This is the second volume of a set of anthologies that sets forth the statements of the formative canon of influential Rabbinic Judaism on three large topics: the calendar, the life cycle, and theology. Focusing on the seminal period of normative Judaism, the editor Jacob Neusner presents in three parts the teachings of Rabbinic Judaism in late antiquity, the first six centuries of the Common Era.

The Rabbis of classical Judaism, in the first six centuries of the Common Era, commented on the teachings of ancient Israel''s prophets and shaped, as much as they were shaped by, prophecy. They commented on much of the Scriptural heritage and they made it their own. This collection of the Rabbinic comments on biblical books makes easily accessible the Rabbinic reading of the prophetic heritage and opens the way to the study of how normative Judaism responded to the challenge of the prophetic writings.

The Rabbis of classical Judaism, in the first six centuries of the Common Era, commented on the teachings of ancient Israel''s prophets and shaped, as much as they were shaped by, prophecy. They commented on much of the Scriptural heritage and they made it their own. This collection of the Rabbinic comments on biblical books makes easily accessible the Rabbinic reading of the prophetic heritage and opens the way to the study of how normative Judaism responded to the challenge of the prophetic writings.

In the first six centuries of the Common Era, the Rabbis of formative Judaism, from the Mishnah through the Bavli, consulted the ancient Israelite prophets for guidance on issues of theology, law, history, and literature. In this anthology, Jacob Neusner collects and arranges in documentary sequence the Rabbinic comments on verses in the biblical prophets of Michael and Joel.

In the first six centuries of the Common Era, the Rabbis of formative Judaism, from the Mishnah through the Bavli, consulted the ancient Israelite prophets for guidance on issues of theology, law, history, and literature. In this anthology, Jacob Neusner collects and arranges in documentary sequence the Rabbinic comments on verses in the biblical prophet Amos.

The Rabbinic Midrash, founded on a theological system and structure, is comprised by active category formations that turn facts into knowledge and knowledge into propositions of a theological character. This work defines the principal parts of the theological system that animated the Rabbinic sages' encounters with Scripture.

In the "Mishnah", the "Tosefta", and the commentaries that joined them, the law of Judaism is outlined topic by topic. The exposition of these topics, however, is shaped in part by a generic analytical program. This book identifies the occurrences of the four intellectual templates, and shows where and how the same problems recur time and again.

Judaism''s two native categories, narrative theology and law (also known as parable and praxis or Aggadah and Halakhah) form two distinct modes of discourse. The one expounds norms of attitude and belief, the other, norms of action and behavior. Each possesses its own modes of thought, topical program, and medium for expression. Joined together, they create a remarkably coherent statement. Any understanding of Rabbinic Judaism depends on a theory of how these two modes of thought and expression relate to form a single cogent system. In Praxis and Parable, author Jacob Neusner explores how that single topic "the morality and law of the animal kingdom" in the Rabbinic canon of the formative age, like all other ubiquitous topics encompassed in that canon, produces two distinct vocabularies of analysis. These distinct realms of thought and speech on the same subject yield two separate classifications of the order of nature and society. How these two mediums of expressions intersect and diverge in a single case permits the general characterization of the two Judaic modes of discourse. The general characterization of the interplay of Halakhah and Aggadah defines the interior dynamics of Rabbinic Judaism and forms the principal task of systemic analysis of that Judaism. In the Rabbinic manner, this book works from the case to the rule.

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This book presents an inductive account, through systematic inquiry into data, of the hermeneutics of the principal documents of Rabbinic Judaism. It undertakes a hypothetical-logical reconstruction of the thought-processes that generated the category-formations of the Halakhah, that is, the exegesis of the hermeneutics of Halakhic exegesis.

This is a study of the relationship between two cognate religious components of Judaism, the laws of the Pentateuch and the corpus of Halakhah set forth by the Mishnah-Tosefta-Yerushalmi-Bavli.

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.

Wherever Jews have settled and whatever languages they spoke, they created a community with a single set of common values. A single book explains how this came about - the Talmud. This book introduces readers to the Talmud, defining it, explaining its historical context, and illustrating why it remains relevant.

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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.

In Analytical Templates of the Yerushalmi, Jacob Neusner systematically defines and classifies the four analytical initiatives of the Bavli in its encounter with the Mishnah. Neusner questions whether the Yerushalmi yields a comparable repertoire of fixed patterns of analysis.

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.

In the first six centuries of the Common Era, the Rabbis of formative Judaism, from the Mishnah through the Bavli, consulted the ancient Israelite prophets for guidance on issues of theology, law, history, and literature. In this anthology, Jacob Neusner collects and arranges in documentary sequence the Rabbinic comments on verses in the biblical prophet Hosea.

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.

This collection of eight essays draws on a half-year of work, the second six months of 2009. Neusner takes up three problems in the history of Religions, four essays on fundamental issues in form-history and the documentary hypothesis of the Rabbinic canon, and one theological essay.

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.

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.

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 Mishna", a six-part codification of oral rabbinic law, is the basis of the Talmud. It is one of the two holy books upon which Judaism has been constructed. This edition aims to provide as close to a literal translation as possible, following the syntax of Mishnaic Hebrew.

Genesis Rabbah is the commentary on the book of Genesis produced by the Rabbinic sages of the fourth and fifth centuries C.E. It provides theJudaic reading of the book of Genesis in light of historical events of that critical period, when the Roman Emperor, Constantine, legalizedChristianity.

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.