David Weiss Halivni – författare

From the days of Plato, the problem of the efficacy and adequacy of the written word as a vehicle of human communication has challenged mankind, yet the mystery of how best to achieve clarity and exactitude of written expression has never been solved. The most repercussive instance of this universal problem has been the exegesis of the law embodied in Hebrew scripture. Peshat and Derash is the first book to trace the Jewish interpretative enterprise from a historical perspective. Applying his vast knowledge of Rabbinic materials to the long history of Jewish exegesis of both Bible and Talmud, Halivni investigates the tension that has often existed between the plain sense of the divine text (peshat) and its creative, Rabbinic interpretations (derash). Halivni addresses the theological implications of the deviation of derash from peshat and explores the differences between the ideological extreme of the religious right, which denies that Judaism has a history, and the religious left, which claims that history is all that Judaism has. A comprehensive and critical narration of the history and repercussions of Rabbinic exegesis, this analysis will interest students of legal texts, hermeneutics, and scriptural traditions, as well as anyone involved in Jewish studies.

David Weiss Halivni''s The Formation of the Babylonian Talmud, originally published in Hebrew and here translated by Jeffrey L. Rubenstein, is widely regarded as the most comprehensive scholarly examination of the processes of composition and editing of the Babylonian Talmud.Halivni presents the summation of a lifetime of scholarship and the conclusions of his multivolume Talmudic commentary, Sources and Traditions (Meqorot umesorot). Arguing against the traditional view that the Talmud was composed c. 450 CE by the last of the named sages in the Talmud, the Amoraim, Halivni proposes that its formation took place over a much longer period of time, not reaching its final form until about 750 CE. The Talmud consists of many literary strata or layers, with later layers commenting upon and reinterpreting earlier layers. The later layers differ qualitatively from the earlier layers, and were composed by anonymous sages whom Halivni calls Stammaim. These sages were the true author-editors of the Talmud. They reconstructed the reasons underpinning earlier rulings, created the dialectical argumentation characteristic of the Talmud, and formulated the literary units that make up the Talmudic text.Halivni also discusses the history and development of rabbinic tradition from the Mishnah through the post-Talmudic legal codes, the types of dialectical analysis found in the different rabbinic works, and the roles of reciters, transmitters, compilers, and editors in the composition of the Talmud. This volume contains an introduction and annotations by Jeffrey L. Rubenstein.

Jeffrey L. Rubenstein offers a translation from the Hebrew of The Formation of the Babylonian Talmud by David Weiss Halivni. Halivni's work is widely regarded as the most comprehensive scholarly examination of the processes of composition and editing of the Babylonian Talmud. Halivni presents the summation of a lifetime of scholarship and the conclusions of his multivolume Talmudic commentary, Sources and Traditions (Meqorot umesorot). Arguing against the traditional view that the Talmud was composed c. 450 CE by the last of the named sages in the Talmud, the Amoraim, Halivni proposes that its formation took place over a much longer period of time, not reaching its final form until about 750 CE. The Talmud consists of many literary strata or layers, with later layers constantly commenting upon and reinterpreting earlier layers. The later layers differ qualitatively from the earlier layers, and were composed by anonymous sages whom Halivni calls Stammaim. These sages were the true author-editors of the Talmud, who reconstructed the reasons underpinning earlier rulings, created the dialectical argumentation characteristic of the Talmud, and formulated the literary units that make up the Talmudic text. Halivni also discusses the history and development of rabbinic tradition from the Mishnah through the post-Talmud legal codes, the types of dialectical analysis found in the different rabbinic works, and the roles of reciters, transmitters, compilers, and editors in the composition of the Talmud. This volume contains an introduction and annotations by Jeffrey Rubenstein.

David Weiss Halivni''s The Formation of the Babylonian Talmud, originally published in Hebrew and here translated by Jeffrey L. Rubenstein, is widely regarded as the most comprehensive scholarly examination of the processes of composition and editing of the Babylonian Talmud.Halivni presents the summation of a lifetime of scholarship and the conclusions of his multivolume Talmudic commentary, Sources and Traditions (Meqorot umesorot). Arguing against the traditional view that the Talmud was composed c. 450 CE by the last of the named sages in the Talmud, the Amoraim, Halivni proposes that its formation took place over a much longer period of time, not reaching its final form until about 750 CE. The Talmud consists of many literary strata or layers, with later layers commenting upon and reinterpreting earlier layers. The later layers differ qualitatively from the earlier layers, and were composed by anonymous sages whom Halivni calls Stammaim. These sages were the true author-editors of the Talmud. They reconstructed the reasons underpinning earlier rulings, created the dialectical argumentation characteristic of the Talmud, and formulated the literary units that make up the Talmudic text.Halivni also discusses the history and development of rabbinic tradition from the Mishnah through the post-Talmudic legal codes, the types of dialectical analysis found in the different rabbinic works, and the roles of reciters, transmitters, compilers, and editors in the composition of the Talmud. This volume contains an introduction and annotations by Jeffrey L. Rubenstein.

In this thought-provoking book, David Weiss Halivni asserts that the act of acknowledging and accounting for inconsistencies in the Pentateuchal text is not alien to the biblical or rabbinic tradition and need not belie the tradition of revelation. Moreover, the author argues that through recognizing textual problems in the scriptures, as well as efforts to resolve them in tradition, we may learn not only about the nature of the Pentateuch itself, but also about the ongoing relationship between its people and its source.

David Weiss Halivni emerges his original approach to critical study of the Talmudic text not only in its modern printed form but as it was in its original form, the Oral Torah from the mouths of countless sages.

David Weiss Halivni emerges his original approach to critical study of the Talmudic text not only in its modern printed form but as it was in its original form, the Oral Torah from the mouths of countless sages.

In this thought-provoking book, David Weiss Halivni asserts that the act of acknowledging and accounting for inconsistencies in the Pentateuchal text is not alien to the Biblical or Rabbinic tradition and need not belie the tradition of revelation. Moreover, the author argues that through recognizing textual problems in the scriptures, as well as e

In this thought-provoking book, David Weiss Halivni asserts that the act of acknowledging and accounting for inconsistencies in the Pentateuchal text is not alien to the Biblical or Rabbinic tradition and need not belie the tradition of revelation. Moreover, the author argues that through recognizing textual problems in the scriptures, as well as e

How is it possible, after the Shoah, to declare one's faith in the God of Israel? Breaking the Tablets is David Weiss Halivni's eloquent and insightful response to this question. Halivni, Auschwitz survivor and one of the greatest Talmudic scholars of the past century, declares that at this time of God's near absence, Jews can still observe the words of the Torah and pray for God to come near again. Jews must continue to study the classic texts of rabbinic Judaism but now with greater humility, recognizing that even the greatest religious leaders and thinkers interpret these texts only as mere people, prone to human error. Breaking the Tablets is important reading for anyone who feels burdened by the question of how it is possible to believe in God and practice their religion.

How is it possible, after the Shoah, to declare one's faith in the God of Israel? Breaking the Tablets is David Weiss Halivni's eloquent and insightful response to this question. Halivni, Auschwitz survivor and one of the greatest Talmudic scholars of the past century, declares that at this time of God's near absence, Jews can still observe the words of the Torah and pray for God to come near again. Jews must continue to study the classic texts of rabbinic Judaism but now with greater humility, recognizing that even the greatest religious leaders and thinkers interpret these texts only as mere people, prone to human error. Breaking the Tablets is important reading for anyone who feels burdened by the question of how it is possible to believe in God and practice their religion.

How is it possible, after the Shoah, to declare one''s faith in the God of Israel? Breaking the Tablets is David Weiss Halivni''s eloquent and insightful response to this question. Halivni, Auschwitz survivor and one of the greatest Talmudic scholars of the past century, declares that at this time of God''s near absence, Jews can still observe the words of the Torah and pray for God to come near again. Jews must continue to study the classic texts of rabbinic Judaism but now with greater humility, recognizing that even the greatest religious leaders and thinkers interpret these texts only as mere people, prone to human error. Breaking the Tablets is important reading for anyone who feels burdened by the question of how it is possible to believe in God and practice their religion.

Modern critical scholars divide the Pentateuch into distinct components, identifying areas of unevenness in the scriptural tradition, which point to several interwoven documents rather than one immaculate whole. While the conclusions reached by such critical scholarship are still matters of dispute, the inconsistencies which it has identified stand clearly before us and pose a serious challenge to the believer in divine revelation. How can a text marred by contradiction be the legacy of Sinai? How can there be reverence for holy scriptures that show signs of human intervention? David Weiss Halivni explores these questions, not by disputing the evidence itself or by defending the absolute integrity of the Pentateuchal words at all costs, but rather by accepting the inconsistencies of the text as such and asking how this text might yet be a divine legacy.Inconsistencies and unevenness in the Pentateuchal scriptures are not the discovery of modern textual science alone. Halivni demonstrates that the earliest stewards of the Torah, including some of those represented in the Bible itself, were aware of discrepancies within the tradition. From the Book of Chronicles through the commentaries of the Rabbis, sensitive readers have perceived maculations, which mitigate against the notion of an unblemished, divine document, and have responded to these maculations in different ways.Revelation Restored asserts that acknowledging and accounting for human intervention in the Pentateuchal text is not alien to the Biblical or Rabbinic tradition and need not belie the tradition of revelation. Moreover, it argues that through recognizing textual problems in the scriptures, as well as efforts to resolve them in tradition, we may learn not only about the nature of the Pentateuch itself but also about the ongoing relationship between its people and its source.

David Weiss Halivni emerges his original approach to critical study of the Talmudic text not only in its modern printed form but as it was in its original form, the Oral Torah from the mouths of countless sages.