In the thousand years before the rise of Islam, two radically diverse conceptions of what it means to say that a law is divine confronted one another with a force that reverberates to the present. What's Divine about Divine Law? untangles the classical and biblical roots of the Western idea of divine law and shows how early adherents to biblical tradition -- Hellenistic Jewish writers such as Philo, the community at Qumran, Paul, and the talmudic rabbis -- struggled to make sense of this conflicting legacy. Christine Hayes shows that for the ancient Greeks, divine law was divine by virtue of its inherent qualities of intrinsic rationality, truth, universality, and immutability, while for the biblical authors, divine law was divine because it was grounded in revelation with no presumption of rationality, conformity to truth, universality, or immutability. Hayes describes the collision of these opposing conceptions in the Hellenistic period, and details competing attempts to resolve the resulting cognitive dissonance. She shows how Second Temple and Hellenistic Jewish writers, from the author of 1 Enoch to Philo of Alexandria, were engaged in a common project of bridging the gulf between classical and biblical notions of divine law, while Paul, in his letters to the early Christian church, sought to widen it. Hayes then delves into the literature of classical rabbinic Judaism to reveal how the talmudic rabbis took a third and scandalous path, insisting on a construction of divine law intentionally at odds with the Greco-Roman and Pauline conceptions that would come to dominate the Christianized West. A stunning achievement in intellectual history, What's Divine about Divine Law? sheds critical light on an ancient debate that would shape foundational Western thought, and that continues to inform contemporary views about the nature and purpose of law and the nature and authority of Scripture

In the thousand years before the rise of Islam, two radically diverse conceptions of what it means to say that a law is divine confronted one another with a force that reverberates to the present. What's Divine about Divine Law? untangles the classical and biblical roots of the Western idea of divine law and shows how early adherents to biblical tradition -- Hellenistic Jewish writers such as Philo, the community at Qumran, Paul, and the talmudic rabbis -- struggled to make sense of this conflicting legacy. Christine Hayes shows that for the ancient Greeks, divine law was divine by virtue of its inherent qualities of intrinsic rationality, truth, universality, and immutability, while for the biblical authors, divine law was divine because it was grounded in revelation with no presumption of rationality, conformity to truth, universality, or immutability. Hayes describes the collision of these opposing conceptions in the Hellenistic period, and details competing attempts to resolve the resulting cognitive dissonance. She shows how Second Temple and Hellenistic Jewish writers, from the author of 1 Enoch to Philo of Alexandria, were engaged in a common project of bridging the gulf between classical and biblical notions of divine law, while Paul, in his letters to the early Christian church, sought to widen it. Hayes then delves into the literature of classical rabbinic Judaism to reveal how the talmudic rabbis took a third and scandalous path, insisting on a construction of divine law intentionally at odds with the Greco-Roman and Pauline conceptions that would come to dominate the Christianized West. A stunning achievement in intellectual history, What's Divine about Divine Law? sheds critical light on an ancient debate that would shape foundational Western thought, and that continues to inform contemporary views about the nature and purpose of law and the nature and authority of Scripture

"The essays in this volume present interpretations of themes in major Jewish texts and thinkers, as well as treatments of significant issues in Jewish theology and ethics. It offers philosophical readings of biblical narratives, analyses of topics in the thought of Maimonides, Rabbi Abraham Isaac Kook and Rabbi Joseph B. Soloveitchik, and critical and constructive examinations of divine providence, religious anthropology, free will, 9/11, evil, Halakhah and morality, altruism, autonomy in Jewish medical ethics, and the epistemology of religious belief. The author frequently brings Jewish philosophy and law into dialogue with contemporary Anglo-American philosophy. The book serves scholars and students of Jewish philosophy and law, and is suitable for inclusion in syllabi of undergraduate and graduate courses''--Provided by the publisher.

From the Babylonian period to the twentieth century, strictly observant Jews have depended on a non-Jew, or "shabbes goy" to perform work that was forbidden on the Sabbath. The author traces the role of the "shabbes goy" through the centuries. Katz affords the "shabbes goy" the central role in this fascinating case study on the larger question of the adaptability of halakhah to the ever-changing circumstances of life.

What is meant by attributing texts to Moses in Hebrew Bible and Second Temple Judaism? The answer depends not only on the history of texts but also on the history of concepts of textuality. This book criticizes the terms "Pseudepigraphy" and "Rewritten Bible", which presuppose conceptions of authentic attribution and textual fidelity foreign to ancient Judaism. Instead, this book develops the concept of a discourse whose creativity and authority depend on repeated returns to the exemplary figure and experience of a founder. Attribution to Moses is a central example, whose function is to re-present the experience of revelation at Sinai. Distinctive features of Mosaic discourse are studied in Deuteronomy, Jubilees, the Temple Scroll, and the works of Philo of Alexandria.

How did ancient Jewish authors claim authority for their interpretations? How, after the a oeend of prophecya, could they claim the authority of revelation? Whom did one have to be, or aspire to be, in order to merit authority? Hindy Najman addresses these questions through close readings of ancient Jewish texts, e.g., Ezra-Nehemiah, Philo of Alexandria, 4Ezra, Dead Sea Scrolls, and Jubilees. In Seconding Sinai (Brill, 2003), Najman reconceived pseudepigraphy, developing the idea of a Mosaic discourse that comprised a series of ancient texts attributed to Moses. Here she develops the broader notion of a discourse tied to a founder, situating practices of pseudepigraphy and authoritative interpretation within a variety of ways of seeking perfection in ancient Judaism.

During the formative age of Judaism, the first seven centuries CE, the great rabbis thought deeply about beginnings in light of endings. They imposed upon their sequential reading of each passage the accumulated results of their reflection about all passages. Thus, they encompassed Scripture, so as to describe the world as God had intended it to be.This act of intellect resulted in two distinct, ahistorical media of thought and expression, the Halakhah, law, and Aggadah, lore. The author provides three systematic accounts of the Halakhic reading, and two Aggadic accounts. The Halakhic accounts cover [1] Work and Rest, [2] Ownership and Possession, Eden and the Land, and [3] Ownership and Possession in the Household. The Aggadic accounts pertain to [1] the Six Days of Creation, and [2] Adam and Eve.

Gray Matter volume 4! Rabbi Chaim Jachter selects topics of relevance and interest to contemporary Jewsa and in his clear and readable style comprehensively scholars. A wide range of Halachic authorities are included in these broad studies. Instead of simply presenting the rules, Rabbi Jachter fully explains the sources of the Halacha from the Gemara, to the Rishonim and Achronim and then to current rabbinic authorities. Rabbi Jachter has created a new style of Halachic literature which not only tells you what to do but allows readers to understand how and why great rabbis arrive at their conclusions. Comprehensive yet clear, detailed yet easy to follow, this book belongs in the home and library of every thoughtful Jew. See our other listings for Gray Matter volume 3. (Volumes 1 and 2 are out of print!) Hardcover

Laws, or Halakhah, and narratives, or Aggadah, comprise the Torah. Halakhah, normative law, makes the same statement in terms of behavior that Aggadah, in its systematic and abstract mode, makes in terms of beliefs. The Halakhic theology focuses on the interior existence of Israelite. In this sourcebook, author Jacob Neusner derives from details of legal expositions some of the Halakhah's theological propositions, in order to show how normative laws of conduct express the narrative monotheism of the Torah. An introductory overview of the Halakhic theological program, seen through topical expositions of law, briefly compares Halakhic texts with Aggadic theological programs.

Viewed as ideal types, the Halakhah defines the norm, setting forth what is obligatory, the Aggadah, specifies what exceeds the norm and goes beyond the measure of the law. The striking differences of style and substance that differentiate the two categories of discourse present the question of how they intersect in a single coherent statement, a system that holds together its two distinct media of thought and expression. When we have in hand systematic data on how Aggadah contributes to the Halakhah, and where Halakhah serves the purposes of the Aggadah, we find possible the logical next step: where do the two intersect, and at what points do the respective complexes of category-formations stand autonomous of one another, and that leads to the question: how do Aggadah and Halakhah constitute a coherent religious structure and make in common a single systemic statement? Where, within the formative literature of Normative Judaism, they join together, what affect the one exercises upon the other, and how the whole - Rabbinic Judaism - exceeds and transcends the sum of the parts - the Halakhah, the Aggadah - is spelled out.

How does the inner logic of the Aggadah, its narrative and theology (whether systematic or merely episodic) match the deepest rationality of the Halakhah, its norms and foci and points of tension and remission of tension? The answer emerges from the comparison and contrast of the large, organizing aggregates of the Halakhah and of the Aggadah. The Halakhic and the Aggadic category formations are explained fully. In the Mishnah-Tosefta-Yerushalmi-Bavli we have the best of all possible Halakhic category-formations for the purpose of defining the structure of Israel's inner life, the social order of the kingdom of priests and the holy people that God had in mind in bringing Israel into being. In the Rabbah-midrash compilations and their companions, we have the best of all possible Aggadic category formations for the purpose of narrating the working of the system of Israel's public life, the story of that kingdom of priests and holy people in history. These are presented in two distinct exercises, deductive and inductive. The dual discourse tells a continuous story.

Examines the evolution of the concept that Moses received two versions of the Torah at Sinai, one written and one oral, and that the oral version has been passed down, mouth-to-mouth, to the present day. Follows the chain of documents on the written side, looks at how the two Torah differ, and compares how the difference has been understood in various contexts. No index or bibliography. Annotation copyrighted by Book News, Inc., Portland, OR.