Faith And Piety In Early Judaism

The book is a reader for students, that deals with a number of salient issues in early Judaism, omitting all scholarly technicalities. The authors have selected six topics and assembled an array of texts dealing with or related to each one of these topics. As a rule they have used existing translations of the texts in question, but occasionally they offer new ones. Although the book is primarily concerned with early Judaism (the last two centuries B.C.E. and the first century C.E.), each chapter includes both rabbinic and early Christian texts in order to illustrate further developments. The six topics are: - Sects and Parties; - Temple and cult; - Ideals of Piety; - Deliverance, Judgment, and Vindication; - The Agents of Divine Deliverance; - Lady Wisdom and Israel.

Jewish writings from the period of Second Temple present a rich and complex variety of first-hand materials. Here, the editors have updated their classic sourcebook on Jewish beliefs and practices to take into account current thinking about the sources.

In the urban communities of medieval Germany and northern France, the beliefs, observances, and practices of Jews allowed them to create and define their communities on their own terms as well as in relation to the surrounding Christian society. Although medieval Jewish texts were written by a learned elite, the laity also observed many religious rituals as part of their everyday life. In Practicing Piety in Medieval Ashkenaz, Elisheva Baumgarten asks how Jews, especially those who were not learned, expressed their belonging to a minority community and how their convictions and deeds were made apparent to both their Jewish peers and the Christian majority. Practicing Piety in Medieval Ashkenaz provides a social history of religious practice in context, particularly with regard to the ways Jews and Christians, separately and jointly, treated their male and female members. Medieval Jews often shared practices and beliefs with their Christian neighbors, and numerous notions and norms were appropriated by one community from the other. By depicting a dynamic interfaith landscape and a diverse representation of believers, Baumgarten offers a fresh assessment of Jewish practice and the shared elements that composed the piety of Jews in relation to their Christian neighbors.

Appropriate for courses in Judaism and Western Religion. This book introduces the complex reality of Judaism in ancient times using an approach grounded in the interdisciplinary framework of the comparative study of religions. The aim of the book is to immerse students in theoretical problems regarding the interpretation of religious life as they master the diverse details of the forms of Judaic religion that thrived in antiquity.

In the nineteenth and first half of the twentieth century, Christian scholars portrayed Judaism as the dark religious backdrop to the liberating events of Jesus' life and the rise of the early church. Since the 1950s, however, a dramatic shift has occurred in the study of Judaism, driven by new manuscript and archaeological discoveries and new methods and tools for analyzing sources. George Nickelsburg here provides a broad and synthesizing picture of the results of the past fifty years of scholarship on early Judaism and Christianity. He organizes his discussion around a number of traditional topics: scripture and tradition, Torah and the righteous life, God's activity on humanity's behalf, agents of God's activity, eschatology, historical circumstances, and social settings. Each of the chapters discusses the findings of contemporary research on early Judaism, and then sketches the implications of this research for a possible reinter-pretation of Christianity. Still, in the author's view, there remains a major Jewish-Christian agenda yet to be developed and implemented.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

In this fully revised and expanded edition, Nickelsburg introduces the reader to the broad range of Jewish literature that is not part of either the Bible or the standard rabbinic works. This includes especially the Apocrypha (such as 1 Maccabees), the Pseudepigrapha (such as 1 Enoch), the Dead Sea Scrolls, the works of Josephus, and the works of Philo.

ÒWhile every history of ancient Judaism and Christianity gives a detailed picture of the Pharisees, none systematically and critically analyzes the traits and tendencies of the discrete sources combined to form such an account. Consequently, we have many theories but few facts, sophisticated theologies but uncritical, naive histories of Pharisaism which yield heated arguments unillumined by disciplined, reasoned understanding. Progress in the study of the growth of Pharisaic Judaism before 70 A.D. will depend upon the accumulation of detailed knowledge and a determined effort to cease theorizing about the age. We must honestly attempt to understand not only what was going on in the first century, but also - and most crucially - how and whether we know anything at all about what was going on. ÒHere you are invited to share the painful task of assessing difficult sources and criticizing the nature of extant information about the Pharisees before 70 A.D.. At the outset, you may learn more than you wanted to know about the Pharisees, but the real reward of your labor ought to be mature skepticism about the nature of historical knowledge.Ó from the Preface