hotly debated, important in this section is the setting out of specific approaches to writing the history that must be teased out of the Rabbinic texts. The extent to which Jesus observed, and the New Testament represents, Halakhah as it was set out by the rabbis takes up the next section. Of singular significance is Peter Tomson's overview of the history and meaning of the concept of Halakhah within Judaism and then, more substantially, of scholars' evolving treatment over the past hundred or so years of the attitudes of Paul and the Gospel-writers towards Rabbinic Law. Tomson briefly summarizes each relevant study, depicting shifting readings especially of Paul, who today generally is understood to have retained his sense of being a Jew and obligated under the law (even if he did not always understand the law as the rabbis did). This means that earlier claims that Paul entirely rejected the Halakhah and denied the significance of membership in a distinctive Jewish covenant with God are now being rethought. As a result, first-century Jewish practice increasingly is recognized as a necessary starting point in Pauline studies. While lacking an overview of the state of the field, the section on
Shofar: An Interdisciplinary Journal of Jewish Studies – Purdue University Press
Published: Jun 1, 2011
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