Jacob Neusner is Research Professor of Religion and Theology and Senior Fellow of the Institute of Advanced Theology at Bard College. He has published more than nine hundred books and innumerable articles, and he is editor of "The Dictionary of Judaism in the Biblical Period" and the three-volume "Encyclopaedia of Judaism." In addition to his Rabbinic Midrash, he has translated the Mishnah, Tosefta, and both the Babylonian and Jerusalem Talmud into English.
Jacob Neusner currently resides in Annandale-On-Hudson. Jacob Neusner was born in 1932 and has an academic affiliation as follows - Bard College Bard College, New York, USA Bard College, New York, USA B.
Jacob Neusner has published or released items in the following series...
Christianity and Judaism, the Formative Categories
Handbuch der Orientalistik. Erste Abteilung, der Nahe Und Mi
Reviews - What do customers think about A History of the Jews in Babylonia: From Shapur I to Shapur II (Studia Post Biblica - Supplements to the Journal for the Study of Judaism , No 12, Part 3)?
rare scholarship! Oct 10, 2000
The volumes present a rather rare glimpse at a long period in the history of Judaism in Mesopotamia (ca. 227 BCE- 700 CE), which was, almost entirely, under the control of two successive Iranian dynasties (Arsacid and Sasanid). The area bordered on the western frontier of India and the eastern frontier of Rome, extending from the Tigris-Euphrates to India and into central Asia. The Persian/Iranian influence upon Judaism and its history is believed to have begun from 539 BCE when Palestine was under the rule of the Iranian Achaemenid empire which controlled the region until 332 BCE (the Persian Period), during the Macedonian conquest of the region by Alexander. Extensive studies on Jewish history in Persia/Iran simply do not exist, and the main reason that Persia/Iran has fared so poorly at the hands of posterity is due to the paucity of sources. Our primary sources come mainly from Greek & Latin (classical) sources who were interested in Iran only at the specific points at which Persia interested Greece or Rome. Their comments on Iranian political and cultural affairs were based on second-hand information, embellished with occidental disdain for the alien orient which seems to have held up firmly against Roman political and military propaganda. Since both the Iranian and Jewish sources (apart from Josephus) are neither widely known nor, by those who know them, historically interpreted, the author has not hesitated to extensively cite the relevant Talmudic documents. The author's aim in these volumes is mainly to reconstruct the historical and socio-political aspects of Babylonian Judaism, rather than aspects of Iranian religious and cross-cultural influences, an ambiguous and yet much debated topic in Near Eastern and religious scholarship.