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.

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.

History provides one way of marking time, but there are others, like the Judaism of the dual Torah, set forth in the Rabbinic literature from the Mishnah through the Talmud of Babylonia, which tells the story of how a historical way of thinking about past, present, and future, time and eternity, the here and now in relationship to the ages gave way to another mode of thought altogether. At stake are [1] a conception of time different from the historical one and [2] premises on how to take the measure of time that form a legitimate alternative to those that define the foundations of the historical way of measuring time. Fully exposed, those alternative premises may prove as logical and compelling as the historical ones.

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.

A three part set of monographs on the coherence of Rabbinic Judaism in its literature: Part one: In the Rabbinic literature of late antiquity disputes and alternative interpretations of a common datum form a medium of expressing coherence. Part two, system over self, asks about the role of individual sayings and traditions. The Bavli imposes on received sayings and stories its forms and topical Halakhic program. Part three: Talmudic knowledge, asks, do the types ands forms of Mishnah-exegesis and Halakhah-analysis of the Bavli make possible a sequential history of the Talmudic knowledge, layer by layer, for example, generation by generation? With adequately classified data in hand, we may describe the generative logic of Talmudic analysis as that exegetical and analytical process unfolding in sequences is signified by the requirements of a pure, atemporal dialectics. The print edition is available as a set of two volumes (9789004142312).

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.

The perfect Torah is the medium through which the one, unique God makes himself known. The Judaic statement of monotheism comes to expression in Scripture as perfected by the Oral Torah in its native category-formations, Halakhah, norms of behavior, and Aggadah norms of belief. The Halakhah of the oral Torah conveys monotheism in a philosophical mode, and the Aggadah, monotheism in a mythic mode. What is perfect about the dual Torah, written and oral, is the perfect match between the message and the medium, Halakhah for the philosophical monotheism, Aggadah for the mythic statement of the same monotheism. Chapters One and Two explain the former, Chapters Three and Four the latter. The question answered here concerns how one canonical corpus perfects its companion and produces in consequence perfection: the realization of the initial intent and program of the Written by the Oral Torah. That is addressed by the construction of large exemplary structures of comparison and contrast in the shank of the book. Four principles are established: [1] the perfection through the systematization of the law of the Written Torah by the Oral Torah, in Chapter One; [2] the perfection of the medium of the Halakhah for the message of philosophical monotheism, in Chapter Two; [3] the perfection of Scripture's anomalous writings through the dismantling of one document and the systematic recasting of another, in Chapter Three; [4] the perfection of the medium of Aggadah in its form of narrative for the message of theology concerning God's personality and activity, in Chapter Four.

Astral magic is shown to be a major influence in Jewish medieval thought. The book traces its winding course in the work of such figures as Judah Halevi, Nahmanides and others, and provides a new perspective on medieval Jewish rationalism.

A systematic study of the canonical construction of Rabbinic categories, Halakhic, then Aggadic, followed by a comparison of the theological category-formations in Rabbinic Judaism, generative vs. inert, primary vs. subordinate. The book provides a systematic and thorough account of the rules of making connections and drawing conclusions that govern in classes of documents, for the Halakhah from the Mishnah through the Bavli, for the Aggadah from Scripture through the Midrash-compilations, Genesis Rabbah, Leviticus Rabbah, and Pesiqta deRab Kahana; for both the Mishnah and Scripture through the Bavli. The book then compares and contrasts theological category-formations of the Rabbinic Aggadic writings by the criteria indicated in the title: generative vs. inert, primary vs. subordinate.

In a career spanning over fifty years, the questions Jacob Neusner has asked and the critical methodologies he has developed have shaped the way scholars have come to approach the rabbinic literature as well as the diverse manifestations of Judaism from rabbinic times until the present. The essays collected here honor that legacy, illustrating an influence that is so pervasive that scholars today who engage in the critical study of Judaism and the history of religions more generally work in a laboratory that Professor Neusner created. Addressing topics in ancient and Rabbinic Judaism, the Judaic context of early Christianity, American Judaism, World Religions, and the academic study of the humanities, these essays demarcate the current state of Judaic and religious studies in the academy today.