In Introduction to Rabbinic Literature, legendary author and teacher Jacob Neusner distills a lifetime of scholarship into the essence of what has been received from the rabbis. This book gives readers everything they need to know to understand rabbinic literature. It explores the formative age and the forces that gave rise to rabbinic literature, and tells in a simple, straightforward way what these documents are, where to find them, how to read them, and why their content matters. Best of all, Neusner masterfully covers all this in one relatively compact volume that both novice and expert can appreciate.
In the Logos edition, this volume is enhanced by amazing functionality. Important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Logos Bible Software, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.
If you like this title be sure to check out the Anchor Yale Bible Reference Library (29 vols.).
“A simple definition follows from what has been said. Rabbinic literature is the corpus of writing produced in the first seven centuries c.e. by sages who claimed to stand in the chain of tradition from Sinai and uniquely to possess the oral part of the Torah, revealed by God to Moses at Sinai for oral formulation and oral transmission, in addition to the written part of the Torah possessed by all Israel.” (Page 8)
“In the Judaism of the dual Torah, the Torah is set forth and preserved in three media, (1) a book, the Hebrew Scriptures or Old Testament, (2) a memorized oral tradition, first written down in the Mishnah, ca. a.d. 200, and other ancient documents, and (3) the model of a sage who embodies in the here and now the paradigm of Moses, called a rabbi.” (Page 5)
“the fusion of Mishnah and Scripture exegesis in a single compilation” (Page 13)
“No single, unitary, linear ‘Judaism’ ever existed, from the beginnings to the present, defining an ‘orthodoxy” (Pages 5–6)
“formed the climax and conclusion of the entire canon and defined this Judaism from its time to the present” (Page 13)