The Emergence of Judaism. By Jacob Neusner

Abstract

Pp. xiv, 218 . Louisville. London , Westminster John Knox Press , 2004 , $57.00. Jacob Neusner is often celebrated as one of the most published authors in history; he has written or edited more than 950 books. In general his research has centred around rabbinic Judaism of the formative Mishnaic (about 10–200 CE) and Talmudic (200–600 CE) periods. He has been a pioneer in the application of the form-criticism approach to Rabbinic texts, and for most scholars he has revolutinised the study of rabbinic literature. His work is indispensable in any attempt to use this literature in the study of the New Testament. His approach has been to study rabbinic documents as individual pieces rather than as parts of an overall single religious movement. His approach has had its critics in the academic field, but that need nor detain us here. Neusner has not merely studied rabbinic literature critically. He has made available in modern English translations most of the classics of the corpus: the Mishnah (1988), The Tosefta (1977–1986), the Talmud of the Land of Israel (The Palestinian Talmud) (1982), The Talmud of Babylonia (1984–1985). He has written a number of works exploring the relationship of Judaism to other religions, especially Christianity. His book A Rabbi Talks with Jesus (1993) attempts to establish a religiously sound framework for Judaic-Christian interchange, and has earned the praise the Pope Benedict XVI, and for Neusner the nickname ‘The Pope's Favourite Rabbi’. In his recent book Jesus of Nazareth (2007) Joseph Ratzinger Pope Benedict XVI includes it in his bibliography to the chapter on ‘The Sermon on the Mount’. In his book Judaism when Christianity Began: a Survey of Belief and Practice (Louisville/London. Westminister John Knox Press, 2002) Neusner gives an overview of the Jewish belief and practice during the development of both religions over the first six centuries of our era. His work The Emergence of Judaism is another of his attempts to present and explain rabbinic Judaism to ordinary readers. This form of Judaism for him ‘emerged’ over eight hundred years of so, from 450 BCE to 400 CE. The first part of the book is devoted precisely to this, under the subheading: ‘Crises, questions and documents: 450 BCE: The Pentateuch and the Definition of Israel; 200 CE: The Mishnah and Judaism's way of life; 400 CE: The Talmud and Judaism's worldview. Definition of Israel, its way of life and worldview; Judaism now complete’; Part II covers four topics in the emergence of Judaism: the definition of Israel; the Torah's story and the Mishnah's Law: Torah: the Worldview of Judaism; God. Part III is on: Why did, and does, Judaism thrive?. Part IV. Exemplary figures in the emergence of Judaism – from God, Abraham through some twenty-two figures such as Hillel, Aqiba, Judah the Patriarch. Esther and Ruth. The final part (V) treats of fifteen primary documents: The Mishnah, Tosefta, two Talmuds, various midrashim, with informative (sometimes brief) introductions to each. Thus for the Mishnah. ‘The Mishnah is a philosophical law code. That is; it presents laws systematically, as part of a logical, coherent statement. That statement sets forth the principles for the perfection of Israel's social order. It was produced ca. 200 CE under the sponsorship of Judah the Patriarch. The Mishnah is composed of six divisions, which cover sixty-two topics, in expositions called tractates. Some of the laws are practical. They concerned everyday realities in the here and now. Others covered rules for situations not then in existence or transactions not subject to the authority of the rabbinic sages. In the former category are civil laws concerning torts and damages. In the latter are laws about the Temple, then in ruins. Thus, approximately two-thirds of the law code (that is the Mishnah) had no bearing on practical affairs at the time of the completion of that code. Viewed whole, the Mishnah was meant as a design for the restoration, which the Israelites expected at the end of days. But it also legislated for the world of the day. Practical rules governing the social order form the bulk of the third and fourth divisions (Nashim, women=marriage, family; Neziqin, Damages=civil law). In this final part the different rabbinic writings and their interrelationships are illustrated through short texts. This little work is a good treatment of the subject, and should prove useful to the general reader and students of Judaism and Christian texts. Those interested further on Jacob Neusner, his life, writings and the academic reaction to his approach can consult the relevant entry in ‘Wikipedia’, the free internet encyclopaedia.