Neusner is often celebrated as one of the most published authors in history ( he has written or edited more than 950 books.

Neusner has translated into English nearly the entire Rabbinic canon.

In addition to his historical and textual works Neusner has also contributed to the area of Theology.

In addition to his scholarly activities, Neusner has been heavily involved in the shaping of Jewish and Religious Studies in the American University.

Neusner has written a number of works exploring the relationship of Judaism to other religions.

Throughout his career, Neusner has established publication programs and series with various academic publishers.

Through these series, through reference works that he conceived and edited, and through the conferences he has sponsored, Neusner has advanced the careers of dozens of younger scholars from across the globe.

Neusner has aimed to make Rabbinic literature useful to specialists in a variety of fields within the academic study of religion, as well as in ancient history, culture and Near and Middle Eastern Studies.

Although he is highly influential, Neusner has been criticized by scholars in his field of study.

The Tosefta has been translated into English by Rabbi Jacob Neusner and his students in the commentary cited above, also published separately as The Tosefta: translated from the Hebrew ( 6 vols, 1977-86 )

As Jacob Neusner has explained, the schools of the Pharisees and rabbis were and are holy

Modern scholarship on the Talmud has a spectrum of views from Joseph Klausner, R. Travers Herford and Peter Schäfer who see some traces of a historical Jesus in the Talmud, to the views of Johann Maier, and Jacob Neusner who consider that there are little or no historical traces and texts have been applied to Jesus in later editing, and others such as Boyarin ( 1999 ) who argue that Jesus in the Talmud is a literary device used by Rabbis to comment on their relationship to and with early Christians.

TM has been described in terms of being a neo-Hindu adaptation of classical Vedantic Hinduism, and it is listed as neo-Hindu by Neusner, although other authors maintain that it retains " only shallow connections " to Hinduism.

Nibley has also received praise from prominent non-LDS scholars such as Aziz S. Atiya, David Riesman, Robert M. Grant, Jacob Neusner, James Charlesworth, Cyrus Gordon, Raphael Patai, Margaret Barker, Matthew Black, George MacRae, Joseph Fitzmyer, David F. Wright, and Jacob Milgrom.

writes that due to this, Neusner treats the name as a gloss and omitted it from his translation of the Jerusalem Talmud.

Neusner ’ s method of studying documents individually without contextualizing them with other Rabbinic documents of the same era or genre, led to a series of studies on the way Judaism creates categories of understanding and how those categories relate to one another, even as they emerge diversely in discrete rabbinic documents.

While not without criticism ( e. g. by Neusner, 1998 ), the Steinsaltz edition is widely used throughout Israel, the United States and the world.

" Theologian and author Arthur A. Cohen, in The Myth of the Judeo-Christian Tradition, questioned the theological validity of the Judeo-Christian concept and suggested that it was essentially an invention of American politics, while Jacob Neusner, in Jews and Christians: The Myth of a Common Tradition, writes, " The two faiths stand for different people talking about different things to different people.

* Neusner, Jacob.

Jacob Neusner ( born July 28, 1932 ) is an American academic scholar of Judaism who lives in Rhinebeck, New York.

Born in Hartford, Connecticut, Neusner was educated at Harvard University, the Jewish Theological Seminary of America ( where he received rabbinic ordination ), the University of Oxford, and Columbia University.

Neusner is a former member of the Institute for Advanced Study in Princeton, and is a life member of Clare Hall, Cambridge University.

In contrast, Neusner views each rabbinic document as an individual piece of evidence that can only shed light on the more local Judaisms of such specific document's place of origin and the specific Judaism of the author.

Neusner ’ s efforts have produced conferences and books on, among other topics, the problem of difference in religion, religion and society, religion and material culture, religion and economics, religion and altruism, and religion and tolerance.

These collaborations build on Neusner ’ s intellectual vision, his notion of a religion as a system, and would not have happened otherwise.

One methodological and historical critique of Neusner is by E. P. Sanders.

Besides I heard her old uncle that stays there has been doin' it ''.

Southern resentment has been over the method of its ending, the invasion, and Reconstruction ; ;

The situation of the South since 1865 has been unique in the western world.

The North should thank its stars that such has been the case ; ;

As it is, they consider that the North is now reaping the fruits of excess egalitarianism, that in spite of its high standard of living the `` American way '' has been proved inferior to the English and Scandinavian ways, although they disapprove of the socialistic features of the latter.

In what has aptly been called a `` constitutional revolution '', the basic nature of government was transformed from one essentially negative in nature ( the `` night-watchman state '' ) to one with affirmative duties to perform.

For lawyers, reflecting perhaps their parochial preferences, there has been a special fascination since then in the role played by the Supreme Court in that transformation -- the manner in which its decisions altered in `` the switch in time that saved nine '', President Roosevelt's ill-starred but in effect victorious `` Court-packing plan '', the imprimatur of judicial approval that was finally placed upon social legislation.

Labor relations have been transformed, income security has become a standardized feature of political platforms, and all the many facets of the American version of the welfare state have become part of the conventional wisdom.

Historically, however, the concept is one that has been of marked benefit to the people of the Western civilizational group.

In recent weeks, as a result of a sweeping defense policy reappraisal by the Kennedy Administration, basic United States strategy has been modified -- and large new sums allocated -- to meet the accidental-war danger and to reduce it as quickly as possible.

The malignancy of such a landscape has been beautifully described by the Australian Charles Bean.

There has probably always been a bridge of some sort at the southeastern corner of the city.

Even though in most cases the completion of the definitive editions of their writings is still years off, enough documentation has already been assembled to warrant drawing a new composite profile of the leadership which performed the heroic dual feats of winning American independence and founding a new nation.

Madison once remarked: `` My life has been so much a public one '', a comment which fits the careers of the other six.

Thus we are compelled to face the urbanization of the South -- an urbanization which, despite its dramatic and overwhelming effects upon the Southern culture, has been utterly ignored by the bulk of Southern writers.

But the South is, and has been for the past century, engaged in a wide-sweeping urbanization which, oddly enough, is not reflected in its literature.

An example of the changes which have crept over the Southern region may be seen in the Southern Negro's quest for a position in the white-dominated society, a problem that has been reflected in regional fiction especially since 1865.

In the meantime, while the South has been undergoing this phenomenal modernization that is so disappointing to the curious Yankee, Southern writers have certainly done little to reflect and promote their region's progress.

Faulkner culminates the Southern legend perhaps more masterfully than it has ever been, or could ever be, done.

The `` approximate '' is important, because even after the order of the work has been established by the chance method, the result is not inviolable.

But it has been during the last two centuries, during the scientific revolution, that our independence from the physical environment has made the most rapid strides.

In the life sciences, there has been an enormous increase in our understanding of disease, in the mechanisms of heredity, and in bio- and physiological chemistry.

Even in domains where detailed and predictive understanding is still lacking, but where some explanations are possible, as with lightning and weather and earthquakes, the appropriate kind of human action has been more adequately indicated.

The persistent horror of having a malformed child has, I believe, been reduced, not because we have gained any control over this misfortune, but precisely because we have learned that we have so little control over it.