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
Reviews - What do customers think about Judaism: The Evidence of the Mishnah?
Judaism in the First and Second Century of the C.E. Mar 21, 2004
The book is one of the best of Jacob Neusner's ones. It explains exactly what is the real meaning under many of the Mishnaic prescriptions: what is the sense of ruling about the proper consumption of food, of the proper way of washing oneself, of how to pay tithes, about when is it proper (and when it's not) to have sexual intercourse with one's wife.... Underneath Neusner's ideas are Mary Douglas' fundamental teachings - which explain the sense of Levitical rules about permitted and prohibited foods, for example. And Jacob Neusner manages to show how people who wrote the Mishnah managed to extract - from the immense possibilities of the Hebrew Bible books - exactly those texts which were suitable for their purpose of keeping the Jewish group together - in that time and in that place, after the discomfiture by Roman superpower. But the best part of Jacob Neusner's book is it's ending - where it criticizes E.P. Sanders' book, Paul and Palestinian Judaism, and especially where the discussions of the author with Hyam Maccoby are. Saying that the Mishnah has been written by humans (that is: it wasn't directly the word of God, given to Moses on Sinai together with the written Torah), as Zechariah Frankel had done for the first time in the middle of the 19th century, meant for Frankel ravaging accuses from the Orthodox establishment. Now Jacob Neusner has to confront those who say that exposing the meaning of the Mishnah is just a way to say that the Catholic church - who disparaged Judaism for centuries saying it is the heir to the Pharisees described in Matthew's Gospel, caring for pointless activities instead than for faith and ethics - had been right. This means: is the discussion about the Mishnah, then and there, or about the relations between Judaism and Christianity, here and now?