Judaism

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Danielle Ingram - One of the best experts on this subject based on the ideXlab platform.

Jacob Neusner - One of the best experts on this subject based on the ideXlab platform.

  • Judaism and Islam in practice
    2016
    Co-Authors: Jacob Neusner, Tamara Sonn, Jonathan E. Brockopp
    Abstract:

    Judaism and Islam in practice : , Judaism and Islam in practice : , کتابخانه دیجیتال و فن آوری اطلاعات دانشگاه امام صادق(ع)

  • Three generations of post-war study of Judaism in Germany: Goldberg, Schaefer, Houtman and Becker and the demolition of historical Judaism
    Religion, 2004
    Co-Authors: Jacob Neusner
    Abstract:

    German academic anti-Judaism—theological contempt for the religion set forth out of Scripture by the Rabbinic sages of antiquity—begins with Martin Luther and survives the Third Reich. That is shown by the nihilistic representation of Rabbinic Judaism in post World-War II German scholarship, which denies to Judaism a determinate textual corpus, a synchronic venue, a diachronic context. Three generations—Arnold M. Goldberg, his disciple, Peter Schaefer, and Schaefer's disciples, Alberdina Houtman and Hans-Juergen Becker—have systematically denied to Judaism the possibility of historical study as a culture in dialogue with a particular social order. The outcome of the German academic tradition is a religion without determinate texts, religious texts out of all context—and texts without contents: the nullification of Judaism as a fact of history and culture.

  • Three Questions of Formative Judaism: History, Literature, and Religion
    2002
    Co-Authors: Jacob Neusner
    Abstract:

    The academic study of Judaism requires a systematic inquiry into the history, literature, and religion-and eventually the theology-as revealed in the historical documents themselves. This book contextualizes the canonical writings of Judaism and analyzes their literary character as a basis for understanding the theology of formative Judaism. This publication has also been published in hardback, please click here for details.

  • Judaism and Islam in Practice: A Sourcebook
    1999
    Co-Authors: Jonathan E. Brockopp, Jacob Neusner, Tamara Sonn
    Abstract:

    Judaism and Islam compare because they concur that God cares deeply not only about attitudes but actions, not only about what one says to God but how one conducts affairs at home and in the village. In this sourcebook, the authors have selected key passages from the laws of Judaism and Islam which allow a close examination of their mode of expression and medium of thought as well as the substance of the laws themselves. The selected passages concentrate on areas critical to the life of piety and faith as actually practised within the two faith-communities - the relationship between the believer and God, between and among believers, at home in marriage, outside the home in the community and between the faithful and the infidels (for Islam) or idolaters (for Judaism). Judaism and Islam in Practice presents an invaluable collection of sources of Jewish and Islamic law and provides a unique analysis of the similarities and contrasts between the two faiths.

  • Is there a theology of rabbinic Judaism
    Nordisk Judaistik Scandinavian Jewish Studies, 1995
    Co-Authors: Jacob Neusner
    Abstract:

    What is at stake in the problem of theology? It is whether or not, out of a given body of authoritative writings, we may appeal to that –ism, that “Judaism”, that all of us assume forms the matrix for all the documents all together. That is to say, the issue of theology bears consequence because upon the result, in the end, rests the question of whether we may speak of a religion, or only of various documents that intersect here and there. When we ask not merely for a compendium of what a given religion alleges, e.g. about God, the world, and the human person, but for a systematic and philosophical coherent formulation of convictions in a statement that is not only true but also harmonious and genuinely cogent, then our problem in answering the question at hand proves not so readily resolved. The source of confusion lies in the state of the written evidence of religion, Rabbinic Judaism, or the Judaism of the dual Torah, or Classical Judaism, or Normative Judaism, as people may prefer to call it. We do not know what is primary and generative, what is secondary and derivative. Hence we have theological statements but no clear system. But to maintain there is a theology of Rabbinic Judaism is to claim for the matter systemic, not merely random and notional, standing.

Cameron Drago - One of the best experts on this subject based on the ideXlab platform.

José Costa - One of the best experts on this subject based on the ideXlab platform.

  • Qu’est-ce que le “judaïsme synagogal” ?
    Judaïsme ancien Ancient Judaism, 2015
    Co-Authors: José Costa
    Abstract:

    In a book published in 2012, Le judaïsme ancien du VIe siècle avant notre ère au IIIe siècle de notre ère. Des prêtres aux rabbins, Simon Claude Mimouni suggested a new model on Palestinian Judaism after 70, defining three Judaisms: rabbinic, Christian and synagogual. The present article deals with this new hypothesis of a third, synagogual Judaism. It goes back over the sources of this hypothesis, insisting notably on the important role of Goodenough and his followers, and intends to clear up its relation to other recent historiographical models. It tries to refute the counter-arguments that are likely to be raised against this hypothesis, using essentially rabbinic literature, but also archaeology and epigraphy. It shows how the synagogual hypothesis helps to give a better understanding of a number of issues tackled by rabbinic literature (Jewish binitarism, relations between light, emanation and hypostasis, Jewish deviance, biblical canon and translation of the Bible into Greek,qedusha prayer, circumcision and patriarch). It finally opens up new prospects on some points of the hypothesis, which is still under construction: the sources of synagogual Judaism, its two components, Aramaic and Hellenist, the role of priests, the period that goes before 70 and the Diaspora, mysticism and messianism.

  • Judaïsme synagogal et christianisme
    2014
    Co-Authors: José Costa
    Abstract:

    In a book published in 2012, S. C. Mimouni suggested a new model on Judaism after 70 c. e, defining two movements, the rabbinic and the Christian and a third component, which this scholar chose to call synagogal Judaism. The present article deals with the relationship between Christianity and synagogal Judaism. Concerning some beliefs, Christianity is closer to synagogal Judaism than to rabbinic Judaism. This proximity explains why several rabbinic texts, usually read in connection with Christianity, may be also and sometimes preferably related to synagogal Judaism. Throughout all the periods of its history (New Testament -Church Fathers – the Christian Roman empire), Christianity is confronted with synagogal Judaism and not only with the Pharisees-rabbis of the traditional historiographic narrative. With this new parameter, this history become fully understandable.

Alexandra Aidler - One of the best experts on this subject based on the ideXlab platform.

  • Judaism s christianity cohen and rosenzweig on the relationship between Judaism and christianity
    Journal of Jewish Thought & Philosophy, 2017
    Co-Authors: Alexandra Aidler
    Abstract:

    In Book III of The Star of Redemption, Franz Rosenzweig contrasts Judaism and Christianity: Judaism consists in the eternal passage of a people from creation to revelation; it suspends the divide between God’s presence and his worldly manifestation. For Rosenzweig, being Jewish means to be with God in the world. Christianity, however, defers salvation. While Judaism is with God in the world, Christianity retreats from God and the world. Christianity therefore has no “immediacy.” How can both Judaism and Christianity then live in immediacy with God in the world? Seeking to overcome Rosenzweig’s dichotomy, I endeavor to think an immediate relationship with God in the world by turning to one of Rosenzweig’s “biggest names”: Hermann Cohen. Following Cohen, I take it that Judeo-Christian continuity begins before both religions. I wish to explore the passage from the origin to the prophetic that constitutes the idea of a “pure monotheism” in Cohen’s philosophy.

  • Judaism’s Christianity: Cohen and Rosenzweig on the Relationship between Judaism and Christianity
    Journal of Jewish Thought & Philosophy, 2017
    Co-Authors: Alexandra Aidler
    Abstract:

    In Book III of The Star of Redemption, Franz Rosenzweig contrasts Judaism and Christianity: Judaism consists in the eternal passage of a people from creation to revelation; it suspends the divide between God’s presence and his worldly manifestation. For Rosenzweig, being Jewish means to be with God in the world. Christianity, however, defers salvation. While Judaism is with God in the world, Christianity retreats from God and the world. Christianity therefore has no “immediacy.” How can both Judaism and Christianity then live in immediacy with God in the world? Seeking to overcome Rosenzweig’s dichotomy, I endeavor to think an immediate relationship with God in the world by turning to one of Rosenzweig’s “biggest names”: Hermann Cohen. Following Cohen, I take it that Judeo-Christian continuity begins before both religions. I wish to explore the passage from the origin to the prophetic that constitutes the idea of a “pure monotheism” in Cohen’s philosophy.

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