This book examines the origins of communal and institutional almsgiving in rabbinic Judaism. It undertakes a close reading of foundational rabbinic texts (Mishnah, Tosefta, Tannaitic Midrashim) and places their discourses on organized giving in their second to third century CE contexts. Gregg E. Gardner finds that Tannaim promoted giving through the soup kitchen (tamhui) and charity fund (quppa), which enabled anonymous and collective support for the poor. This protected the dignity of the poor and provided an alternative to begging, which benefited the community as a whole - poor and non-poor alike. By contrast, later Jewish and Christian writings (from the fourth to fifth centuries) would see organized charity as a means to promote their own religious authority. This book contributes to the study of Jews and Judaism, history of religions, biblical studies, and ethics.

The Origins of Organized Charity in Rabbinic Judaism

Execution and invention

Unless another licence is stated on the immediately following page this work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International licence. https://creativecommons.org/licenses/by-nc-nd/4.0/ You are free to copy, distribute and transmit the work Under the following conditions:  Attribution: You must attribute the work in the manner specified by the author (but not in any way that suggests that they endorse you or your use of the work).  Non Commercial: You may not use this work for commercial purposes.  No Derivative Works You may not alter, transform, or build upon this work.

Diversity in Christian attitudes to the destruction of the Temple : the case of Luke-Acts

This paper reviews concepts of mental retardation in Pakistan against an historical Asian and Islamic background, and discusses some hazards of Western cultural hegemony in this field. Evidence is presented from official documents, attitude surveys, a service development project and experiences in teacher training and family counselling. Families presenting their ‘different’ child usually offer comments on appearance, behaviour, capacity to learn, developmental progress and etiology. Since most family relationships and structures in Pakistan differ substantially from norms in Western countries, Western notions of ‘independent living’ and ‘self-advocacy’ are of questionable relevance. The socio-cultural construction of mental retardation is considered in the light of Pakistan's high national rate of non-literacy.

Concepts of Mental Retardation in Pakistan: Toward Cross-cultural and Historical Perspectives

The authors of both the first and third Gospels, by insisting on both Jesus' divine paternity and his Davidic descent, pose a conundrum: if Jesus was not Joseph' biological son, in what sense is he the Davidic Messiah? Most modern scholars assume that Joseph must have adopted Jesus in some form or another, thus giving him Davidic status, and many even point to such adoption as a ‘Jewish custom’. This article examines this assumption and shows that adoption was unknown in Jewish law of the period. Furthermore, such adoption was well known in Roman law, especially among the aristocracy. In the case of such emperors as Augustus, whose adoptive fathers had been deified posthumously, this gave them the status of divifilius, ‘son of god’. The inclusion of such a Roman concept into the Gospels may be an indication of the Gentile, rather than Jewish, cultural backgrounds of the evangelists.

Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line

Introduction to Jewish Law of the Second Commonwealth, Volume 1

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Introduction to Jewish Law of the Second Commonwealth, Volume 1