Summary Of Rabbinical Judaism By Jacob Neusner

The article by Jacob Neusner follows a description of the rabbinical Judaism in the late antiquity. Rabbinic Judaism propose the way of life that is practised by God, the angels, and Moses (the rabbi) that will allow the salvation of the Jewish people and the return of the promised land. The foundations of Judaism with Moses included the search to the Promised Land that will save the Jewish people from injustice. The exiles and invasion of the Jewish land and tradition following the long period after Moses led to the rabbinic Judaism which was the attempt to save the religion in the late antiquity; it approached to synthesize messianic and legal components of the religion. “Messianic movement focused on the historic meaning and end; while
the legal component was priestly and was focused on enduring and ahistorical natural life.” (7583) Throughout the article, Neusner maintains the crucial theme in the rabbinic Judaism which presented that one must live the life following order and keeping the regularity of holy Jewish traditions in order for the messiah to come along with the end of times. With the creation of “the whole Torah” resulting from the rabbinical Judaism, Neusner summarizes the transition of a society that functions on following the holy tradition presented in the creation.
Neusner describes the myth presented by rabbinic Judaism with the belief that ancient scripture is practiced by God himself; meaning that God lives by the rules and teachings of the Torah. Moses became the rabbi by conforming to the will of God and learning his way by accepting and following the Torah. The belief of the rabbinical Jews is that they disobeyed the way of living presented by God in the “Whole Torah” and therefore as the effect, they were not able to conquer the paradise, Palestine. In this summary of the myth believed by Jews, Neusner brings into the spotlight the exiles and invasions that occurred in the history of Judaism, including the Assyrians, Babylonians, and Romans leading to the destruction of the temple, the punishments of God; these events are seen as punishment for the sin of not following the whole Torah. Neusner depicts that according to the rabbinical belief, the Torah itself is heaven; therefore, for salvation, people must completely replicate the Torah to bring the end to the pagan rule.
Rabbinic Judaism is constituted by Mishnah, the first document of the rabbinic Judaism, and two Talmuds. Mishnah ignored the scripture and references to Torah; it presents that world is in stasis if order and regularities governs. The Mishnah mentions the three themes of Rabbinic Judaism including Israel’s suffering, the coming of a messiah, and the end of days. It however, presents no interpretation of Israel’s history, therefore, it has no proof-texts or any historic support. Neusner explains this to be the cause that the 200 CE time focused continuing the life of nature, priesthoods, and the temple. (7585) Neusner explains this as the reason why rabbinic Judaism formed the compilations of exegetical remarks, focusing beyond the Mishnah, leading to the pentateuchal books of genesis and Leviticus. (7586) Rabbinic Judaism became strong with the synthesis of the “Whole Torah” consisting of both ideas of the Mishnah, the life following legal and tradition way and messianic belief supported by the history and scriptures.
Neusner uses the following example from rabbinic writings to show the messianic hope that, synthesised with tradition, governed the rabbinic Judaism: From the prayer book, Siddur, which has endured till present day since its appearance in the late antiquity;
“Hasten the advent of the messianic redemption;
Each and every day we hope for Your deliverance.
Praised are You, O Lord, who assures our deliverance.” (7586)
This example from the Siddur can be interpreted as such that each day of the life spent, must be in the hopes of the coming of the messiah; how must each day be spent? Neusner uses this example from the Book of Talmud to explain how one is expected to live their lifetime;
“Rabbah [a fourth-century rabbi] said, "When a man is brought in for judgment in the world to come, he is asked, 'Did you deal in good faith? Did you set aside time for study of Torah? Did you engage in procreation? Did you look forward to salvation? Did you engage in the dialectics of wisdom? Did you look deeply into matters?'" (B.T., Shab. 31a).” (7586)
Interpreting each question asked, Neusner presents how rabbinic Judaism presents one’s life choices as being made for the motive of salvation, coming of messiah. This provides a look into how logical the life was expected to be during rabbinic Judaism. The first question asked in this scripture allows one to consider how ethical one is; how faithful one is. The second question asks one about the discipline of life and the study of Torah. The third question focuses on raising a family; as abstinence and celibacy was thought to be sinful. The fourth focuses on salvation in which living day to day according to the ethics is not sufficient, rather throughout the lifetime, if one gained wisdom and handled matters deeply in life leads to salvation. (7586) With the thorough interpretation that Neusner presents, one is able to see how governed the people lived during the late antiquity using the synthesis of the Whole Torah as their method of living.
In order to maintain this life, the institution required was the figure of the rabbi and the court-school, the place in which rulings on matters affecting the Jewish communities were done by the rabbi; apprentices were also taught in the court-school.
Neusner gives an in-depth description of the rabbi who were considered the divine image and they embodied the “Whole Torah;” they not only knew the written, but the oral revelations as well. All their actions were considered to be correct and heavenly; therefore, the rabbis were free of sin and morally right. The rabbis were able to issue blessings and curses, create beings including men and animals, and had the communication with the heavens due to their mastery of witchcraft, incantations, and amulets. (7587) The rabbis were able to overcome evil desires that controlled ordinary men; this lead them to be less likely to suffer. With communication with the heavens, the rabbi knew how to pray correctly with the knowledge of times and methods of prayers; not only that, the holiness and purity allowed the prayers of the rabbis to be heightened in comparison to those of normal men. Neusner paints this heavenly picture of the rabbi with the ability to communicate with angels, the demons, and the dead. However, then he presents that all male Jews were expected to become rabbis; this in turn was expected to successfully transform the entire Jewish community that studied and kept the whole
Torah.
The imagery of the rabbi created by Neusner allows one to understand the pillars of rabbinic Judaism; because Jews sinned, they were handed to “earthly empires,” but with atonement of their sin, the earthly empire will no long be in power. The atonement of the sins meant “rabbinizing” the community and embodying the whole Torah, which is practiced by God himself. The coming of messiah and end of days would only come if the Jewish people were able to completely replicate the heaven as their redemption. The rabbi is the institution of rabbinical Judaism, therefore, in order to achieve the end results, the rabbi must maintain order within the community as well as teach other males. Neusner presents that many were not able to learn the whole Torah, instead merely memorized it. In terms of maintaining the order in the community, the Rabbi also acted as an administrator and a judge on issues.
The description of the responsibility of rabbi bears similarities to the government system that is present today successfully maintaining order. Neusner describes the responsibility of ensuring a constant food market, maintenance of infrastructure and damages caused by weather, and health care of people to be a few. The rabbi had to make sure that all the people including the poor were taken care of in terms of human needs like food, shelter. However, his job was also to maintain order in terms of the law and acting as a judge. The rabbi’s main focus was prevailing justice within the community. With the righteous conviction and heavenly understanding of the Torah, as Neusner describes, the word of the rabbi was strongly favoured.
In analysis of the article, Neusner clearly states the focus of the rabbinic Judaism and their final desired outcome of replicated heaven on earth.
However, one thing Neusner fails to provide to the readers throughout is any mention of their endurance of other religions emerging at the time including Christianity and Islam in the late antiquity. Neusner provides scriptures to show the synthesis of messianic and legal formation of the whole Torah; however, the picture created of the rabbi and then comparison with common men creates a confusion among readers. First, the vivid picture of a divine holy man is created which makes the readers see the status of the rabbi’ then he presents this equal image with the rabbi and the ordinary man as equal. This could be seen as his attempt to outline the anticipated results of rabbinizing the community that the rabbinic Judaism hopes for; however, it is conflicting to accept that the rabbi is an ordinary man. The attempt is though for the readers to understand that the rabbi is an ordinary man with the knowledge and understanding of the Torah that allows one being to see and do the extraordinary. Instead of writing so much about the divine image of the rabbi, Neusner could have structured his writing in a way that showed that the rabbi, an ordinary man, became a divine holy man because of his understanding of the whole Torah. The theme Neusner uses which is the combination of the logical and traditional approach to living, which
eventually leads to the redemption of the Jews, the coming of the messiah and end of times is present throughout the article.