This book presents a new examination of ethical dictum 'The Golden Rule' exploring its formulation and significance in relation to the world's major religions.The Golden Rule: treat others as you would like to be treated. This ethical dictum is a part of most of the world's religions and has been considered by numerous religious figures and philosophers over the centuries. This new collection contains specially commissioned essays which take a fresh look at this guiding principle from a comparative perspective. Participants examine the formulation and significance of the Golden Rule in the world's major religions by applying four questions to the tradition they consider: What does it say? What does it mean? How does it work? How does it matter?Freshly examining the Golden Rule in broad comparative context provides a fascinating account of its uses and meaning, and allows us to assess if, how and why it matters in human cultures and societies.

"The Mishnah is the crown jewel of Rabbinic Judaism in its formative age," so says the distinguished author of this book. Initiated in the aftermath of the Roman destruction of Jerusalem, and developed and amplified over the next five centuries, the Mishnah is the product of an age of calamity giving birth to a renewed search for recovery. As such, it speaks to every age, but to none more particularly and clearly than to our own which has witnessed the destruction wrought by the Shoah and the return to the land of Israel.
Nevertheless, the Mishnah does not explicitly address the agenda of the contemporary world. To reduce the social theology and legal system of the Mishnah to a specific historical setting would be to distort its religious mission which, as Jacob Neusner affirms, is to influence while transcending the world of time and circumstance.
The Mishnah is not a series of niggling precepts, as its misinterpreters contend, but neither is it simply a source of interesting information or of legal directives for shaping everyday life. Rather, the central theme of Making God's Word Work is that throughout the rules and norms of the Mishnah, and beneath their surface, is a governing theological pattern which both defines the detail relating to social conduct as well as brings to the fore a coherent system of analysis, thought, and argumen. "The Mishnah is a law code in form, a work of philosophy and theology in substance, and a work of natural history in execution. Its medium of expression and mode of thinking mark it as close to unique among philosophical and theological writings."
Making God's Word Work will be of interest not only to students of Judaica or those who practice Judaism, but also to students of the history of religions and of comparative religion. Additionally, the book will fascinate philosophers, theologians, literary critics, and humanists in general for its remarkable insights into a way of discursive analysis and rigorous argumentation that is without parallel among the foundational documents of the great world religions.

In separate multi-volumed works, form-analytical English translations of the Mishnah, Tosefta, Yerushalmi, and Bavli have been set forth. Outlines of the Yerushalmi and the Bavli have been brought about, and those outlines of the two Talmuds have been compared. In addition, for each subject the main points of the Halakhah of the topical expositions or tractates of the Mishnah-Tosefta-Yerushalmi-Bavli have been set forth. The theological message of the respective tractates has been spelled out. Here, we follow a single tractate through the principal documents of formative Judaism as these have already presented them. How the academic commentaries, outlines and comparisons, and theological summaries yield a systematic account of the Halakhah in its documentary unfolding is thus fully exposed.

The oldest of the world's major faiths, Judaism as practiced today represents a tradition that goes back nearly 6,000 years. Accessible and wide-ranging, Judaism: The Basics is a must-have resource covering the stories, beliefs and expressions of that tradition.

Key topics covered include:

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• the Torah
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• Israel - the state and its people
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• Passover
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• Reform Judaism, Orthodox Judaism and Zionism
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• the impact of the Holocaust.

With a glossary of terms and extensive suggestions for further reading, Judaism: The Basics is an essential guide through the rich intricacies of the Jewish faith and people.

First published in 1993, Israel and Zion in American Judaism: The Zionist Fulfillment is a collection of 24 essays exploring the concept of who or what is "Israel" following the establishment of the Jewish State in 1948 and the subsequent crisis of self-definition in American Jewry.

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.

First published in 1993, Israel and Zion in American Judaism: The Zionist Fulfillment is a collection of 24 essays exploring the concept of who or what is "Israel" following the establishment of the Jewish State in 1948 and the subsequent crisis of self-definition in American Jewry.

The sanctification of Israel, the people, endures 1] in the absence of the cult and 2] in alien, unclean territory and 3] whatever the source of the food that Israel eats. Israel s sanctity is eternal, un-contingent, absolute. The sanctification that inheres in Israel, the people, transcends the Land and outlives the Temple and its cult. Since the sanctity of Israel, the people, persists beyond the Temple and outside of the Land, that sanctity stands at a higher point in the hierarchy of domains of the holy that ascend from earth to heaven and from Man to God. That theological construction (Chapters One, Two and Three) gained support from a science and a philosophy (Chapters Four, Five, and Six) that accomplished the hierarchical classification of nature and of the social order. Nature and society arose from the complex to the simple, and conversely the many descended from the one. These represented the theological givens, sustained by the philosophical premises, of Judaism. The law constructed its propositions upon generalizations that pertained universally, so bringing the Israelite norms into accord with natural law. This emerges in the way in which the law sorted out mixtures by their types, fully in line with the Stoic theory of mixtures. The philosophical categorization and classification of the power of intentionality, shaded over into the consideration of classes of causation and responsibility in the Aristotelian manner from deliberate to inadvertent. But how does Judaism integrate into a coherent system its premises, the theological propositions, and its recurrent analytical protocols, the philosophical principles. The book sets forth the integrating conceptions in Chapters Seven and Eight. The philosophical and theological components are integrated in an encompassing composition.

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.

Jacob Neusner has published more than 1000 books and articles, scholarly and academic, popular and journalistic, and is one of the most published humanities scholars in the world. Over a period of fifty years he has made significant, insightful and challenging contributions to the study of Rabbinic Judaism, particularly in the disciplines covered in the three volumes which make up Neusner on Judaism: the study of history (volume 1), literature (volume 2), and religion and theology (volume 3). These unique volumes of selective writings by Jacob Neusner, with new introductions by the author, offer scholars an invaluable resource in the field of Judaic Studies.

The Talmud is a confusing piece of writing. It begins no where and ends no where but it does not move in a circle. It is written in several languages and follows rules that in certain circumstances trigger the use of one language over others. Its components are diverse. To translating it requires elaborate complementary language. It cannot be translated verbatim into any language. So a translation is a commentary in the most decisive way. The Talmud, accordingly, cannot be merely read but only studied. It contains diverse programs of writing, some descriptive and some analytical. A large segment of the writing follows a clear pattern, but the document encompasses vast components of miscellaneous collections of bits and pieces, odds and ends. It is a mishmash and a mess. Yet it defines the program of study of the community of Judaism and governs the articulation of the norms and laws of Judaism, its theology and its hermeneutics, Above all else, the Talmud of Babylonia is comprised of contention and produces conflict and disagreement, with little effort at a resolution No wonder the Talmud confuses its audience. But that does not explain the power of the Talmud to define Judaism and shape its intellect. This book guides those puzzled by the Talmud and shows the system and order that animate the text.

The Prophets of Scripture are subverted by the Rabbis of the Talmud and Midrash. In the Rabbinic canon, the Prophets are represented as a miscellaneous mass of proof-texts, made up of one clause or sentence at a time. The Scripture's prophetic writings cited in clauses and phrases in the Rabbinic canon lose their integrity and cease to speak in fully coherent paragraphs and chapters. The same prophets, however, came to whole and coherent expression in other venues established by those same Rabbis. So the Rabbis of late antiquity took over writings from what they recognized as ancient times and of divine origin and they re-presented selections of those writings in accord with their own project's requirements, glossing clauses of the prophetic Scriptures but not whole, propositional discourses. This monograph shows how they did so. It portrays the formal patterns of the Rabbis' subversive glosses. Why impose the chaos of glosses on the orderly declaration of Scripture? It was to take possession of Scriptural prophecy that the Rabbinic authors imposed their characteristic forms and distinctive topics--the characteristic categories and tasks and propositions. The Rabbinic canonical writings took over, imparting upon the received heritage of Scripture and tradition whatever they chose to treat as authoritative. They did with these selected compositions whatever they wanted. They Rabbinized Scripture in full awareness of how in the process they recast Scripture's own forms and purposes. The Rabbis were perfectly capable of recapitulating prophetic writings as coherent statements. This they did in providing for lections for Sabbaths and festivals.

Classical Judaism imagined the people Israel's situation in three aspects to be unique among the nations of the earth. The nations lived in unclean lands contaminated by corpses and redolent of death. They themselves are destined to die without hope of renewed life after the grave. They were prisoners of secular time, subject to the movement and laws of history in its inexorable logic. Heaven did not pay attention to what they did and did not care about their conduct, so long as they observed the basic decencies mandated by the commandments that applied to the heirs of Noah, seven fundamental rules in all. That is not how Israel the holy people was conceived. The Israel contemplated by Rabbinic Judaism lives in sacred space and in enchanted time, all the while subject to the constant surveillance of an eye that sees all and an ear that hears all and a sentient being that recalls all. Why the divine obsession with Israel? God yearned for Israel's love and constantly contemplated its conduct. The world imagined by the Rabbis situated Israel in an enchanted kingdom, a never-never-land and conceived of God as omniscient and ubiquitous. Here Neusner shows that in its generative theology Rabbinic Judaism in its formative age invoked the perpetual presence of God overseeing all that Israelites said and did. It conceived of Israel to transcend the movement of history and to live in a perpetual present tense. Israel located itself in a Land like no other. And it organised its social order in a hierarchical structure ascending to the one God situated at the climax and head of all being.

The basis of this collection of essays is the reading of a common topic from different perspectives. Half of the book is devoted to the comparative study of religions and the courses are offered by religion professors. The other half is shaped by social science approaches and the seminars are given mainly by social science professors. We aim to compare and contrast not only positions, but also methods of learning. We examine theories of the just war in diverse cultural contexts and their disciplinary settings. Space is devoted to the study of papers prepared for this project by specialists in various disciplines, mainly but not exclusively faculty of Bard College and the United States Military Academy at West Point.

This book is an exercise in the systematic recourse to anachronism as a theological-exegetical mode of apologetics. Specifically, Neusner demonstrates the capacity of the Rabbinic sages to read ideas attested in their own day as authoritative testaments to - to them - ancient times. Thus, Scripture was read as integral testimony to the contemporary scene. About a millennium - 750 B.C. E. to 350 C. E. - separates Scripture's prophets from the later sages of the Mishnah and the Talmud. It is quite natural to recognize evidence for differences over a long period of time. Yet Judaism sees itself as a continuum and overcomes difference. The latecomers portray the ancients like themselves. "In our image, after our likeness" captures the current aspiration. The sages accommodated the later documents in their canon by finding the traits of their own time in the record of the remote past. They met the challenges to perfection that the sages brought about. Of what does the process of harmonization consist? To answer that question the author surveys the presentation of the prophets by the rabbis, beginning with Moses. To overcome the gap, Rabbinic sages turn Moses into a sage like themselves. The prophet performs wonders. The sage sets forth reasonable rulings. The conclusion expands on this account of matters to show the categorical solution that the sages adopted for themselves, and that is the happy outcome of the study.

This collection of essays draws on work done in 2011-2012. The author takes up several topics in the systemic analysis of Judaism, its literature, and its theology. The reason for periodically collecting and publishing essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a precis, for colleagues in kindred fields, of fully worked out monographs.

This collection of essays draws on work done in 2010-2011. The author takes up several topics in the systemic analysis of Judaism, its literature, and its theology. The reason for periodically collecting and publishing essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a precis, for colleagues in kindred fields, of fully worked out monographs.

This book recapitulates chapters in two comprehensive accounts of the theology of Rabbinic Judaism, which deal with the two principal components of the native categories of the Rabbinic canon Aggadah, lore, and Halakhah law. Jacob Neusner abbreviates some chapters in the two systematic accounts, The Theology of the Oral Torah: Revealing the Justice of God (1999) and The Theology of the Halakhah (2001). In this book, Neusner supplies a precis of the principal theological topics that have occupied him for the past two decades. In this way, he gains an audience of colleagues with an interest in the theology of Rabbinic Judaism who are unlikely to read the long books with their elaborate repertoire of sources that set forth Neusner s principal results. The systematic Theology of the Halakhah and its equally systematic companion for the Aggadah, The Theology of the Oral Torah: Revealing the Justice of God, tell a single, continuous story. Seen together, the two large and distinct realms of discourse portray one Judaism: an integrated world-view (Aggadah), way of life (Halakhah), and account of the social entity, Israel. All together, these represent Neusner s answer to the critical question of defining Rabbinic Judaism: how do the diverse, autonomous documents of Rabbinic Judaism in its formative age coalesce, like the Mishnah, which transcends documentary limits and joins the Halakhah to the Aggadah in a single coherent formulation, and of what does that statement consist? In The Rabbinic System, he conveys, as a single continuous narrative, the tale that the Halakhah and the Aggadah as theological constructions jointly tell.

Free-standing ideas form systems when random facts coalescing in a set of abstract propositions can be shown logically to cohere. We know that that is so when ideas intersect and can be shown to accommodate new problems and generate answers to fresh questions. The system exhibits its cogency by fixing upon one thing and saying it in many ways. That emerges when the evidence of a particular conception of the social order turns out to concern itself with a generative question and to recapitulate an answer that is repeated many times over. In that way the writings that in theory form a system of the social order signal their logic by what they deem self-evident. The essays address writings of formative Judaism in the time of the Mishnah and the Talmud, the first six centuries of the Common Era, and formative Christianity in the first six centuries of the Common Era. They take up a common program of categories and consequent convictions: where Judaism and Christianity intersected. This seeks not just random points of agreement but fundamental structural congruence: the confluence of systems. That inquiry concerns shared organizing categories of religion and ethics of the two faiths. What concerns us is how Scriptures held in common produced a single construction of history and a common view of culture and society.

This collection of seven essays draws on work done in 2010. The author takes up several topics in the systemic analysis of Judaisms and deals with comparisons of Judaisms. The papers include two commentaries on the current state of the academic study of Judaism. The reason for periodically collecting and publishing essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a precis, for colleagues in kindred fields, of fully worked out monographs.

This book surveys the treatment of war and peace in the canon of Rabbinic Judaism in late antiquity: to what does Judaism refer when it speaks of war and peace in the context of the Hebrew words "milhamah" (war) and "shalom" (peace)? But this study is not lexical. It is categorical. "War" represents a commanding, coherent category-formation, while "peace" covers a variety of circumstances and transactions. "War" is specifically a Halakhic category and "Peace" an Aggadic taxon. Do "war" and "peace" present us with a lexical or a categorical phenomenon? War forms a category-formation and peace is a substantive - a word bearing diffuse references. With what consequence? When we come across the word "war" without further data, we know the context and intent, but "peace" covers a mass of miscellaneous, free-standing facts and diverse implications.

Jacob Neusner describes, analyzes, and interprets the transformation of one system of the Israelite social order by a connected but autonomous successor-system. He characterizes the successive systems classifying the one as philosophical and the other as religious. He explains the categorical account of each and sets forth the outcome of a number of topical studies on the category-formations of Rabbinic Judaism with special attention to the social order: politics, philosophy, and economics. These systems emerged as [1] autonomous when viewed synchronically, [2] connected when seen diachronically, and [3] as a continuous construction when seen at the end of their formative age. In their successive stages of categorical autonomy, connection, and finally continuity, the three distinct systems may be classified, respectively, as philosophical, religious, and theological, each one taking over and revising the definitive categories of the former and framing its own fresh, generative categories as well. The formative history of Judaism is the story of the presentations and re-presentations of categorical structures. In method, it is the exegesis of taxonomy and taxic systems. Now, after more than two decades, Neusner has decided to review the initial statement. Since the book summarizes ten years of work, from 1980 to 1990, on the Rabbinic category formations of social science politics, philosophy, and economics in the setting of the law and theology of Rabbinic Judaism from the Mishnah through the Bavli, 200-600 C.E., it seemed well worth the effort to recapitulate the original work. The revised introduction explains the omission of theology in his category-formation philosophy-religion-theology; Neusner's account of the Bavli produced the decade after this title was completed did not make possible the continuous description of the unfolding of the Rabbinic system. The pattern that appealed to Neusner from philosophy to religion to theology has not yet come to a satisfactory account. In the twenty years

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. The reason Neusner periodically collects and publishes essays and reviews is to give them a second life, after they have served as lectures or as summaries of monographs or as free-standing articles or as expositions of Judaism in collections of comparative religions. This re-presentation serves a readership to whom the initial presentation in lectures or specialized journals or short-run monographs is inaccessible. Some of the essays furthermore provide a precis, for colleagues in kindred fields, of fully worked out monographs, the comparative Midrash exercise, for example.