This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts: I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts: I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts: I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts: I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique.
Pesqita deRab Kahana constitutes a whole that vastly exceeds the sum of the parts. The theology of the document is stated by that whole, on its own but also through the parts. The components of the document derive from the common theology of Rabbinic Judaism. Most are interchangeable, serviceable for other documents of a comparable character. The theology particular to this document comes to expression only when the entirety of the composite comes into view.
This sourcebook collects and classifies how Israelite Scripture was received and recast in the language community that produced the dual Torah of Judaism. With extensive translation and documentation, Jeremiah in Talmud and Midrash 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.
Rabbinic documents of David, progenitor of the Messiah, carry forward the scriptural narrative of David the king. But he also is turned by Rabbinic writings of late antiquity—from the Mishnah through the Yerushalmi and the Bavli—into a sage. Consequently, the Rabbis’ Messiah is a rabbi. How did this transformation come about? Of what kinds of writings does it consist? What sequence of writings conveyed the transformation? And most important: what do we learn about the movement from one set of Israelite writings to take over, or submit to the values of, another set of writings? These are the questions answered here for David, king of Israel. Rabbi David proves that the first exposition of the figure of Rabbi David in a program of elaboration and of protracted exposition of law and Scripture is found in the Bavli. Prior to the closure of that document, that is, in the Rabbinic documents that came to closure before the Bavli, we do not find an elaborate exposition of the figure of David as a rabbi. By contrast, in the Bavli, ample canonical evidence attests to the sages’ transformation of David, king of Israel, into a rabbi. So while bits and pieces of Rabbi David find their way into most of the canonical documents, we find the elaborately spelled out Rabbi David to begin with in the Bavli, now represented as a disciple of sages and a devotee of study of the Torah. That usage attracts attention because when we encounter David in Rabbinic literature—as in all other Judaic canons, not only Rabbinic—this signals we are meeting the embodiment of the Messiah. The representation of the kings of Israel in the Davidic line as heirs of David forms a chapter in exposing the Messianic message of Rabbinic Judaism.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts. I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique. This commentary in its concluding chapter presents what is common to the animating theology of Rabbinic Judaism in all its documentary components and what is unique to Leviticus Rabbah.
"Persia and Rome in Classical Judaism examines the representation of Rome and Persia (Iran) in the successive groups of documents that comprise the Rabbinic canon of late antiquity. Neusner considers how diverse documents of Rabbinic Judaism represent Rome and Iran and presents the way in which documentary differentiation affords perspective on the history of Judaism. Axial events of the age - the destruction of the second Temple in 70 and the defeat of the effort to restore it in 135, the transformation of the Roman Empire into a Christian state in the fourth century, the failure to rebuild the Temple when the opportunity arose in the reign of Emperor Julian, and the delegitimation of Israelite institutions in Byzantine Rome - allow us to examine in historical and political context the evidence of the formation of normative Judaism."--BOOK JACKET.
This theological commentary to the Rabbinic Midrash explores a simple proposition, in three parts. I. The reading of Scripture by principal parts of the Rabbinic Midrash is formed by compositions and composites that are animated by a cogent theological system. II. These primary components of the Midrash-compilations, further, are in part aimed at systematic demonstrations of theorems of a theological character. III. While forming a principal part of a large theological structure and system, each document is unique. This commentary in its concluding chapter presents what is common to the animating theology of Rabbinic Judaism in all its documentary components and what is unique to Song of Songs Rabbah.
