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The Death of Death (Resurrection and Immortality in Jewish Thought), by Neil Gillman
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Review
"Enables us to recover our tradition's understanding of the afterlife and breaks through the silence of modern Jewish thought on immortality.... A work of major significance."―Rabbi Sheldon Zimmerman, president, Hebrew Union College–Jewish Institute of Religion"With a unique blend of erudition and clarity, Rabbi Gillman guides us through almost three millennia of evolving thought.... He has endowed his readers with a great scholar's testament.... In a highly personal way, this remarkable book serves as a convincing demonstration that wisdom is not incompatible with passion, when they are united by faith."―Dr. Sherwin B. Nuland, author, How We Die; Clinical Professor of Surgery, Yale University“A model of using textual and historical studies to provide new insights into contemporary religious issues."―Dr. Tikva Frymer-Kensky, professor of Hebrew Bible, University of Chicago Divinity School; author, In the Wake of the Goddesses“Why is it good for me as a Christian to read The Death of Death? … To read about such matters in a Jewish key is to allow 'like and unlike’ to become a stimulant to my faith.â€â€•Rt. Rev. Krister Stendah, former dean of Harvard Divinity School; Bishop Emeritus of Stockholm
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About the Author
Neil Gillman, rabbi and PhD, is professor of Jewish philosophy at The Jewish Theological Seminary in New York, where he has served as chair of the Department of Jewish Philosophy and dean of the Rabbinical School. He is author of Believing and Its Tensions: A Personal Conversation about God, Torah, Suffering and Death in Jewish Thought; The Death of Death: Resurrection and Immortality in Jewish Thought, a finalist for the National Jewish Book Award and a Publishers Weekly "Best Book of the Year"; The Way Into Encountering God in Judaism; The Jewish Approach to God: A Brief Introduction for Christians; Traces of God: Seeing God in Torah, History and Everyday Life (all Jewish Lights) and Sacred Fragments: Recovering Theology for the Modern Jew, winner of the National Jewish Book Award.
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Product details
Series: Resurrection and Immortality in Jewish Thought
Paperback: 324 pages
Publisher: Jewish Lights; 1st US - 1st Printing edition (March 1, 2000)
Language: English
ISBN-10: 9781580230810
ISBN-13: 978-1580230810
ASIN: 1580230814
Product Dimensions:
6 x 0.7 x 9 inches
Shipping Weight: 1.2 pounds (View shipping rates and policies)
Average Customer Review:
4.0 out of 5 stars
13 customer reviews
Amazon Best Sellers Rank:
#593,811 in Books (See Top 100 in Books)
I studied with Professor Gilman at JTS thirty years ago and he is just as engaging in print as he is in real life. A must have addition to anyone's library whether you are Conservative, Reform or Frum.
In the Death of Death, Conservative Jewish theologian Neil Gillman writes a history of the development of Jewish views about the afterlife. He begins by explaining that what Orthodox Jews consider history is in fact simply "myth." Gillman is quite clear that he does not believe that God revealed His word to His special people, but that Judaism is rather the result of some men grasping to understand God. He affirms belief in God and believes that God has sown knowledge of Himself throughout his creation, but to believe that God has revealed Himself to man is to engage in idolatry. This position is much more assumed than demonstrated.Most of the rest of the book is a much more straightforward presentation of the history of Jewish views on the afterlife. Like most scholars, Gillman finds little evidence of firm views on any kind of afterlife in the earlier books of the Old Testament. His review of the relevant passages is informative as he traces an increased concern for the afterlife, culminating in the affirmation of bodily resurrection. Although Gillman entertains the possibility that foreign influence was at least partly responsible for the development of resurrection belief, he seems to lean towards it being a natural outgrowth of core Jewish belief.As we move beyond the Old Testament, Gillman continues tracing Jewish beliefs, noting the introduction of the concept of the immortality of the spirit. His use of sources is somewhat less helpful here. Although Jewish sources are reviewed proficiently, he gives insufficient attention to first century Christian sources. While lamenting a lack of sources about the Pharisees - and dismissing the Torah as a credible source for their beliefs - he gives short shrift to valuable Christian sources from the time period, such as Paul's letters and Acts.Gillman then charts the "Canonization" of bodily resurrection in Jewish thought through the Talmud and into the Middle Ages. He spends an entire chapter on Maimonides, a Jewish philosopher whom he credits with moving Judaism away from bodily resurrection to an emphasis on spiritual resurrection. Thereafter, he discusses the mystics, who also played a role in spiritualizing Jewish afterlife belief. Add in the Enlightenment and Jewish intellectual, though not religious, assimilation into modern Europe, and the Reform and Conservative Judaism of the 19th century has largely abandoned bodily resurrection, once the cornerstone of its faith, in favor of spiritual immortality, the hallmark of Judaism's long-time competitor, Greek philosophy. Little space is given to the Orthodox.But Gillman's book is not just about history, it is about the present. He sees a return to an emphasis on bodily resurrection in Reform and Conservative Judaism, though still couched in terms such as "symbol" and "myth." The return to an emphasis on bodily resurrection is explained well as a return to Judaism's emphasis on God's concern for the present life and his power to shape our futures. But as with the author's own apparent re-embrace of bodily resurrection, it is unclear just what is meant. It is accepted, but only as "myth" and "symbol." To Gilman, to believe it is literally true is to "trivialize" God. This assertion, like the one that to believe God revealed His word to Moses is to engage in anti-Jewish idolatry, are disappointingly conclusory. It comes across more as one mired in quasi-naturalistic assumptions than a rigorous theological or even philosophical conclusion.The history in the book, with the exception of neglecting Christian sources and the knowledge they can shed on Second Temple Jewish afterlife beliefs, is well presented. Gillman ably covers 3,000 years of Jewish attitudes on the afterlife. Also well presented is the reasoning behind certain shifts in beliefs and the leading thinkers behind those shifts. The book, however, is steeped in the author's less-than-adequately-explained use of terms such as "symbol" and "myth" and "literal," that left this reader at times wondering just what it is that was really believed. Put another way, what do you really believe if you say you believe in bodily resurrection but only as a "symbol" and not as a "literal" redemption? In what way does that give hope and affirm God's goodness and value for the present human condition? There may be answers to these questions but I did not find them in this book.
As a Christian who is not qualified to either affirm or dispute Gillman's studies, I do however find them fascinating. Modern Christianity has lost sight of the fact that its faith flows from, as opposed to being completely severed from, Judaism. Heaven or Hell when you die is the default view, but does it have its base in the Hebrew Scriptures? Gillman can shed light on this.
Excellent reference / resource materiel.
I have not read the book in it's entirely yet. It has a great deal of scientist's views on God and death. Lots of biblical content. Nice to see a book from the Jewish perspective.
I just started reading the first edition of this book 1997 and turned to page 121 and so may come back and add to these comments. However, on page 121 Gillman states "Jesus is quite explicit" in Acts 23:6-7 : "I am a Pharisee, a son of Pharisees; I am on trial concerning the hope of the resurrection of the dead." The author cited the "The Holy Bible," New Revised Standard Version, 1989 Oxford University Press edition as the source of this quote. However, I looked up Acts 23:6 in that Bible edition and read:" When Paul noticed that some were Sadducees and others were Pharisees, he called out in the council, 'Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead' ." So Gillman was actually quoting only part of verse 6 and not also verse 7 and left out the first part of verse 6 beginning with "When Paul ... "and ending with "Brothers."So the Bible is attributing these words to Paul and not Jesus as the author Gillman stated.. This leads me to question the whole integrity and reliability of Gillman's book. How carefully and or truthfully has Gillman quoted sources? Was he intentionally giving a partial quote to support his contention that the words he quoted were spoken by Jesus?
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