By Alan Avery-Peck, Jacob Neusner
13 most well known students describe the perspectives of loss of life, existence after loss of life, resurrection, and the world-to-come set forth within the literary proof for past due old Judaism. the quantity covers the vie w of Scripture as a complete as opposed to different Israelite writings; detailed components of Scripture reminiscent of Psalms and the knowledge literature; apocalyptic and the non-apocalyptic pseudepigraphic literature, Philo; Josephus; the useless Sea Scrolls; earliest Christianity (the Gospels in particular); the Rabbinic resources; the Palestinian Targums to the Pentateuch; and, out of fabric tradition, the inscriptional facts. the result's either to spotlight the variety of obtainable views in this vital factor and to light up a imperative challenge within the research of Judaism in overdue antiquity, phrased well as One Judaism or many? the following we position on exhibit indicative parts of Judaism of their complete variety, leaving it for readers to figure out even if the thought of a unmarried, coherent faith falls below the burden of a mass of documentary contradictions or even if an internal concord shines forth from a repertoire of mostly shared and merely superficially-diverse data."
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Sample text
It is in accordance with Moores chief interests in haggadic teachings that he does not confine himself to sayings of the Tannaim, but also quotes freely from the Amoraim; how freely may be seen by the list that ends Index IV. Professor Moores emphasis upon his purpose to present normative Judaism, definitive, authoritative, orthodox, would lead one to expect that he would give the chief place to those juridic definitions and decisions of the Halakah to which alone, as he himself sometimes says, these adjectives strictly apply.
Centuries earlier, Isaiah speaks of the dead awaking and living, using similar language to that of Daniel, as well as referring to the repaîm (Is. 26:19). And a century earlier than that, 1 Sam.
The several chapters, like the work as a whole, are organized systematically, consisting of sayings and stories relevant to the theme under discussion, together with Urbachs episodic observations and comments on them. It is clear that he has taken over, but improved upon, the description of Judaism as dogmatic theology set forth by Moore. Urbachs categories, like Moores, come to him from dogmatic four approaches to the description of ancient judaism 23 theology, not from the sources on which he works.