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The History of the Jews in the Greco-Roman World examines Judaism in Palestine throughout the Hellenistic period, from Alexander the Great's conquest in 334BC to its capture by the Arabs in AD 636. Under the Greek, Roman and finally Christian supremacy which Hellenism brought, Judaism developed far beyond its biblical origins into a form which was to influence European history from the Middle Ages to the present day. The book focuses particularly on the social, economic and religious concerns of this period, and the political status of the Jews as both active agents and passive victim

Jews --- Judaism --- Religions --- Semites --- History. --- History --- Religion --- Palestine

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Two basic approaches have shaped the identity discourse since antiquity. The essentialist view assumes that a person's identity does exist "somewhere," and the discourse on identity is an attempt to disclose it. People do not create their identity, they only realize it. The opposite, deconstructionist view, assumes that the identity is only a linguistic fiction; we have no identity outside our concrete history, which reflects a constantly ongoing dynamic change. The present book offers a third option. It accepts that identity is not a priori datum that precedes our existence but claims we do have a set historical cultural identity it calls "primary," expressing a permanent foundation of our biography. On its basis, we build our concrete identity. Engaging in a critical analysis, the book exposes the foundations and the borders of the identity field. As a test case that illustrates its claims, it presents the discourse on Jewish identity. Lively, vigorous, and widely recorded, this discourse conveys many nuances of the tension between continuity and change and is thus uniquely fit to convey the significance of the identity discourse.

Jews --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- Identity --- Philosophy.

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Jews --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- History.

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This series is published yearly by the Institute of Contemporary Jewry at The Hebrew University of Jerusalem. It is edited by Jonathan Frankel, Peter Medding, and Ezra Mendelsohn, all distinguished professors of history at The Hebrew University. The volumes include symposia, articles, book reviews, and lists of recent dissertations by major scholars of Jewish history from around the world. Among the topics examined in this volume are the transformation of Russian Jewish communal life; Habsburg Jewry and its disappearance; the Bolsheviks and British Jews; and the Palestinian labor movement. Thi

Jews --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- History --- History.

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Classical Judaism imagined the situation of the people of Israel to be unique among the nations of the earth in three aspects. The nations lived in unclean lands, contaminated by corpses and redolent of death. They themselves were destined to die without hope of renewed life after the grave. They were prisoners of secular time, subject to the movement and laws of history in its inexorable logic. Heaven did not pay attention to what they did and did not care about their conduct, so long as they observed the basic decencies mandated by the commandments that applied to the heirs of Noah, seven fundamental rules in all. That is not how Israel the holy people was conceived. The Israel contemplated by Rabbinic Judaism lived in sacred space and in enchanted time, all the while subject to the constant surveillance of an eye that sees all, an ear that hears all, and a sentient being that recalls all. Why the divine obsession with Israel? God yearned for Israel's love and constantly contemplated its conduct. The world imagined by the Rabbis situated Israel in an enchanted kingdom, a never-never land, and conceived of God as omniscient and ubiquitous. Here Neusner shows that in its generative theology, Rabbinic Judaism in its formative age invoked the perpetual presence of God overseeing all that Israelites said and did. It conceived of Israel as transcending the movement of history and living in a perpetual present tense. Israel located itself in a Land like no other, and it organized its social order in a hierarchical structure ascending to the one God situated at the climax and head of all being.

Judaism --- Rabbinical literature --- Jews --- Religions --- Semites --- Doctrines --- History --- Essence, genius, nature. --- Philosophy. --- History and criticism. --- Religion