This concise volume provides a lucid introduction to the genesis and development of Rabbinic Judaism. Jacob Neusner outlines and examines the four stages in which the initial period of the historical development of Rabbinic Judaism divides, beginning with the Pentateuch and ending with its definitive and normative statement in the Talmud of Babylonia. He traces the development of Rabbinic Judaism by exploring the relationships between and among the cognate writings which embody its formative history.

Neusner proves that the law of normative Judaism, the Halakhah, viewed whole, with its category-formations read in logical sequence, tells a coherent story. He demonstrates that details of the law contribute to making a single statement, one that, moreover, complements and corresponds with that of the Aggadah, the lore and scriptural exegesis of Judaism. He has now portrayed for the first time the way in which Aggadah and Halakhah, attitude and action, belief and behavior, join together to set forth normative Judaism, the vast system for holy Israel's social order of the Mishnah, Talmud, and Midrash of late antiquity.

For more than four centuries, Jewish life has been based on a code of law written by Joseph Caro, his Shulḥan `aruk ['set table']. The work was an immediate best-seller because it presented the law in a clear and concise format. Caro's work, however, was methodologically problematic and was widely criticized in the first generations after its publication. In this volume, Edward Fram examines Caro's methods as well as those of two of his contemporaries, Moses Isserles and Solomon Luria. He highlights criticisms of Caro's legal thought and brings alternative methodologies to the fore. He also compares these three jurists, while placing their methods, and cases in their historical, intellectual, and religious contexts. Fram's volume ultimately explains why Caro's methodologically problematic work won the day, while more sophisticated approaches remained points of legal reference but fell short of achieving the acceptance that their authors hoped for.

Presents parts of the Judaic tradition of wisdom, concentrating on the oral part of the Torah, represented by the documents of law and scriptural exegesis.

Each Rabbinic document, from the Mishnah through the Bavli, defines itself by a unique combination of indicative traits of rhetoric, topic, and particular logic that governs its coherent discourse. But narratives in the same canonical compilations do not conform to the documentary indicators that govern in these compilations, respectively. They form an anomaly for the documentary reading of the Rabbinic canon of the formative age. To remove that anomaly, this project classifies the types and forms of narratives and shows that particular documents exhibit distinctive preferences among those types. This detailed, systematic classification of Rabbinic narrative supplies these facts concerning the classification of narratives and their regularities: [1] what are the types and forms of narrative in a given document? [2] how are these distinctive types and forms of narrative distributed across the canonical documents of the formative age, the first six centuries C.E.? The answers for the documentary preferences are in Volumes One through Three, for the Mishnah-Tosefta, the Tannaite Midrash-compilations, and Rabbah-Midrash-compilations, respectively. Volume Four then sets forth the documentary history of each of the types of Rabbinic narrative, including the authentic narrative, the ma'aseh and the mashal. How the traits of the several types of narratives shift as the respective types move from document to document is spelled out in complete detail. This project opens an entirely new road toward the documentary analysis of Rabbinic narrative. It fills out an important chapter in the documentary hypothesis of the Rabbinic canon in the formative age.

This systematic introduction to the Talmud of Babylonia (Bavli) answers basic questions of form: how is this a coherent document? How do we make sense of the several languages in which it is written? What are the principal parts of the complex writing? Turning to questions of modes of thought, the account proceeds to address the intellectual character of the Bavli and in particular the character and uses of its dialectics. Finally, questions of substance come to the fore: how does the Talmud relate to the Torah? and how does tradition enter in? These basic questions of rhetoric, topic, and logic that anyone approaching the text will raise are dealt with clearly and authoritatively.

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.