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Judaism: A Historical Presentation
This book provides a historical review of the development of Jewish belief and practice.
352 pages, Paperback
First published January 1, 1954
About the author
Isidore Epstein
101 books3 followersRabbi Ezekiel Isidore Epstein (1894-1962) was educated at Jews' College in London - the Jewish theological seminary of the British commonwealth - and the University of London where he obtained the B.A. Hons Degree in Semitics (First Class) and the Doctorates of Philosophy and of Literature.
After serving for some years as Rabbi of the Middlesbrough Hebrew Congregation, he was appointed in 1928 Lecturer in Semitic Language at Jews' College and became its Principal in 1945. A prolific author, he edited the thirty-six volumes of the Soncino edition of 'The Babylonian Talmud in English' (1935-1952), and has written monographs on medieval Jewish scholars, as well as significant works on Jewish religions and ethics of which 'Judaism' (1939), in the Epworth Press Great Religions of the East Series, is among the earliest, and 'The Faith of Judaism' (1954) and 'Step by Step in the Jewish Religion' (1958) for young readers, are the latest.
Epstein's other writings include contributions to the 1950 edition of 'Chambers' Encyclopaedia', of which he was the Advisory Editor for the Jewish sections, and to the 'Encyclopaedia Brittanica' (Printing 1958).
After serving for some years as Rabbi of the Middlesbrough Hebrew Congregation, he was appointed in 1928 Lecturer in Semitic Language at Jews' College and became its Principal in 1945. A prolific author, he edited the thirty-six volumes of the Soncino edition of 'The Babylonian Talmud in English' (1935-1952), and has written monographs on medieval Jewish scholars, as well as significant works on Jewish religions and ethics of which 'Judaism' (1939), in the Epworth Press Great Religions of the East Series, is among the earliest, and 'The Faith of Judaism' (1954) and 'Step by Step in the Jewish Religion' (1958) for young readers, are the latest.
Epstein's other writings include contributions to the 1950 edition of 'Chambers' Encyclopaedia', of which he was the Advisory Editor for the Jewish sections, and to the 'Encyclopaedia Brittanica' (Printing 1958).
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Displaying 1 - 9 of 9 reviews
December 5, 2020
یک معرفی خوب و جامع از سیر تاریخی آیین یهود، از دوران ابراهیم و تدوین تورات، تا دوران جدید.
مؤلف خودش یه روحانی یهودیه، در نتیجه انتظار نداشته باشید با دید بی طرفانه و انتقادی مثلاً راجع به کشفیات باستان‌شناسی کتاب مقدس حرف بزنه. برعکس، سعی می‌کنه با محافظه‌کاری فقط اون بخش‌هایی از کشفیات رو ذکر کنه که به کار تأیید تورات میاد.
اما هر چقدر در دو سه فصل اول (که به دوران وقایع تورات اختصاص داره) کتاب بد عمل کرده و آدم باید کتاب‌های مکمل مثل باستان‌شناسی کتاب مقدس رو کنارش بخونه، وقتی به دوران مابعد تورات می‌رسه (تدوین تلمود، فلسفهٔ فیلون اسکندرانی و موسی بن میمون، عرفان قبالا و...) خیلی مفید و آموزنده است، مخصوصاً در این وانفسای کتب مرجع فارسی در این زمینه.
ترجمهٔ بهزاد سالکی هم نکتهٔ مثبت دیگهٔ کتابه، که خیلی روان و بی دست‌اندازه. مدت‌ها بود کتاب ترجمه این قدر بهم نچسبیده بود، و چقدر حیف که کم ترجمه کرده در طول عمر هفتاد و پنج ساله‌ش. خوشحالم که تاریخ اندیشه‌های دینی رو با ترجمهٔ بهزاد سالکی خریدم، نه مانی صالحی علامه که تازگی دارم از ترجمه‌هاش بد می‌شنوم.
مؤلف خودش یه روحانی یهودیه، در نتیجه انتظار نداشته باشید با دید بی طرفانه و انتقادی مثلاً راجع به کشفیات باستان‌شناسی کتاب مقدس حرف بزنه. برعکس، سعی می‌کنه با محافظه‌کاری فقط اون بخش‌هایی از کشفیات رو ذکر کنه که به کار تأیید تورات میاد.
اما هر چقدر در دو سه فصل اول (که به دوران وقایع تورات اختصاص داره) کتاب بد عمل کرده و آدم باید کتاب‌های مکمل مثل باستان‌شناسی کتاب مقدس رو کنارش بخونه، وقتی به دوران مابعد تورات می‌رسه (تدوین تلمود، فلسفهٔ فیلون اسکندرانی و موسی بن میمون، عرفان قبالا و...) خیلی مفید و آموزنده است، مخصوصاً در این وانفسای کتب مرجع فارسی در این زمینه.
ترجمهٔ بهزاد سالکی هم نکتهٔ مثبت دیگهٔ کتابه، که خیلی روان و بی دست‌اندازه. مدت‌ها بود کتاب ترجمه این قدر بهم نچسبیده بود، و چقدر حیف که کم ترجمه کرده در طول عمر هفتاد و پنج ساله‌ش. خوشحالم که تاریخ اندیشه‌های دینی رو با ترجمهٔ بهزاد سالکی خریدم، نه مانی صالحی علامه که تازگی دارم از ترجمه‌هاش بد می‌شنوم.
January 3, 2021
Informative and rich in history. Written by a renowned rabbi. Easy to read but hard to absorb as so much was going on. However, keep in mind that the book covers most of Jewish history.
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The writer discussed the history of Judaism since the Abrahamic beginnings. Each period was mentioned in great details from the Babylon era, Rome and the creation of Israel. I enjoyed reading the spiritual parts of Judaism itself than the whole politics of it. I was expecting for Christianity and Islam to be mentioned but not much. Overall, it does feel like a long lecture on Judaism by a very passionate teacher.
.
Keep in mind this is an old book, written half a century ago. Hence, it does need a bit of update. If you are interested in theology, this is a must-read.
.
The writer discussed the history of Judaism since the Abrahamic beginnings. Each period was mentioned in great details from the Babylon era, Rome and the creation of Israel. I enjoyed reading the spiritual parts of Judaism itself than the whole politics of it. I was expecting for Christianity and Islam to be mentioned but not much. Overall, it does feel like a long lecture on Judaism by a very passionate teacher.
.
Keep in mind this is an old book, written half a century ago. Hence, it does need a bit of update. If you are interested in theology, this is a must-read.
January 5, 2021
Review by Rabbi Dr Raymond Apple - from https://www.oztorah.com/2012/03/judai...
This book first appeared under the Penguin imprint half a century ago and has been constantly reprinted.
The history of the book is in itself fascinating. Dr Epstein had been asked for a general book on Judaism, but he had already produced more than one work of this kind for other publishers, so he offered to write a history of Judaism itself and Penguin accepted his proposal.
The result is a work which few orthodox rabbis would be able or willing to write these days when much good writing is being produced on Jewish subjects, but few orthodox authors have a historical sense about the development of Judaism and fewer would dare apply academic criteria to the subject.
The task needed an Epstein. No-one could question his orthodoxy or question his Talmudic learning. He was the editor of the Soncino translation of the Talmud, and though Soncino is overshadowed by later works its editor was already a Talmudical prodigy as a youth. His mind could play with a Talmudical sugya because he knew the material inside out (when I once wrote that Dr Epstein had the reputation of knowing the whole Talmud by heart, Mrs Epstein retorted, “It wasn’t just a reputation: it was true!”).
How could Epstein write historically and still be orthodox?
He espoused a Judaism which, he wrote, “while it seeks the help of all that is best and constructive in modern scientific research and study, refuses to be bludgeoned into the acceptance of the often conflicting theories of the critical schools which, in the last analysis, are found to be based on highly subjective judgments, false premises and unproved suppositions”.
Epstein had rabbinic ordination from Rabbi Isaiah Silberstein of Vacz and from Rav Kook; he held two doctorates from London University and was a man of scrupulous intellectual honesty. He lived a strictly halachic life; he was also a modern man with wide general culture. He could discuss Jewish law – and secular; he was at home with the intricacies of Hebrew and Aramaic – and a sheaf of European languages. He expounded Maimonides and Yehudah Halevi – and he had a television. He knew no dichotomies.
He was my teacher at Jews’ college and my "unterfuhrer" when I got married. If I walked home with him, I could hardly keep up with his pace. My wife and I would go to his house for Seder. He sometimes delegated a speaking engagement to me though I obviously lacked what Chief Rabbi Hertz called his “quite extraordinary erudition”. My copy of “Judaism: A Historical Presentation” is autographed by him. Not that this is the only Epstein book I reassure.
Cecil Roth divided Epstein’s literary works into three periods. The first produced pioneering works of rabbinic scholarship, especially in responsa as historical source material. In the second he edited the Talmud translation. In the third came his standard works on Jewish ethics, philosophy and history.
His literary output reached such proportions that he could not recall all that he had written when a bibliography was being compiled on his retirement.
Epstein’s works should be on the bookshelf of any cultured Jew. His “Judaism: A Historical Presentation” should be sought out, valued and consulted by every serious scholar of Judaism.
This book first appeared under the Penguin imprint half a century ago and has been constantly reprinted.
The history of the book is in itself fascinating. Dr Epstein had been asked for a general book on Judaism, but he had already produced more than one work of this kind for other publishers, so he offered to write a history of Judaism itself and Penguin accepted his proposal.
The result is a work which few orthodox rabbis would be able or willing to write these days when much good writing is being produced on Jewish subjects, but few orthodox authors have a historical sense about the development of Judaism and fewer would dare apply academic criteria to the subject.
The task needed an Epstein. No-one could question his orthodoxy or question his Talmudic learning. He was the editor of the Soncino translation of the Talmud, and though Soncino is overshadowed by later works its editor was already a Talmudical prodigy as a youth. His mind could play with a Talmudical sugya because he knew the material inside out (when I once wrote that Dr Epstein had the reputation of knowing the whole Talmud by heart, Mrs Epstein retorted, “It wasn’t just a reputation: it was true!”).
How could Epstein write historically and still be orthodox?
He espoused a Judaism which, he wrote, “while it seeks the help of all that is best and constructive in modern scientific research and study, refuses to be bludgeoned into the acceptance of the often conflicting theories of the critical schools which, in the last analysis, are found to be based on highly subjective judgments, false premises and unproved suppositions”.
Epstein had rabbinic ordination from Rabbi Isaiah Silberstein of Vacz and from Rav Kook; he held two doctorates from London University and was a man of scrupulous intellectual honesty. He lived a strictly halachic life; he was also a modern man with wide general culture. He could discuss Jewish law – and secular; he was at home with the intricacies of Hebrew and Aramaic – and a sheaf of European languages. He expounded Maimonides and Yehudah Halevi – and he had a television. He knew no dichotomies.
He was my teacher at Jews’ college and my "unterfuhrer" when I got married. If I walked home with him, I could hardly keep up with his pace. My wife and I would go to his house for Seder. He sometimes delegated a speaking engagement to me though I obviously lacked what Chief Rabbi Hertz called his “quite extraordinary erudition”. My copy of “Judaism: A Historical Presentation” is autographed by him. Not that this is the only Epstein book I reassure.
Cecil Roth divided Epstein’s literary works into three periods. The first produced pioneering works of rabbinic scholarship, especially in responsa as historical source material. In the second he edited the Talmud translation. In the third came his standard works on Jewish ethics, philosophy and history.
His literary output reached such proportions that he could not recall all that he had written when a bibliography was being compiled on his retirement.
Epstein’s works should be on the bookshelf of any cultured Jew. His “Judaism: A Historical Presentation” should be sought out, valued and consulted by every serious scholar of Judaism.
November 9, 2021
I have read this book for three different university courses. Each time I have gleaned more from its wisdom and presentation of the Jewish Tradition. This is a classic in Jewish Studies and can be found in almost any used book store. The last time I read it I had 8 pages of journal notes. In point form here are some of my notes from this great book:
Judaism remains to the present day essentially a product of the bible as well as the period that followed the return of the Jewish Exiles from Babylon.
God is: omnipotent, one & only God, beside whom there is no other; omnipresent; all knowing, all wise, omniscience, all holy transcendence.
The human body is a sacred vessel comprehending the divine spark, the soul, and as such must be kept healthy, sound and clean. To neglect the body and its physical requirements is to offend against God.
Moderation and sobriety, combined with cheerfulness and joy, constitute the key note of Judaism.
The harmonization of the physical needs and moral and spiritual aspirations spells contentment.
It is an excellent book for the scholar or just a lay student of religion.
(First written as Journal Reading Notes in 1999.)
Judaism remains to the present day essentially a product of the bible as well as the period that followed the return of the Jewish Exiles from Babylon.
God is: omnipotent, one & only God, beside whom there is no other; omnipresent; all knowing, all wise, omniscience, all holy transcendence.
The human body is a sacred vessel comprehending the divine spark, the soul, and as such must be kept healthy, sound and clean. To neglect the body and its physical requirements is to offend against God.
Moderation and sobriety, combined with cheerfulness and joy, constitute the key note of Judaism.
The harmonization of the physical needs and moral and spiritual aspirations spells contentment.
It is an excellent book for the scholar or just a lay student of religion.
(First written as Journal Reading Notes in 1999.)
February 1, 2026
Possibly the best book I have ever read.
Isidore Epstein expertly blends together a brief history of the Jewish People with the development of Judaism as a religion, from its Temple days to the Talmud, to Maimonides to Kabbalah and Chasidism, to the advent of Reform Judaism and modern Zionism, culminating in the establishment of the modern State of Israel. He packs so much information into such a small book that its impressive.
He leans towards an Orthodox perspective, yet he explains various perspectives in each topic with complete fairness and allows the reader to come to his own conclusions. Of particular esteem are his chapters on the Talmud, Jewish Philosophy, and Kabbalah, which comprise roughly the middle 150 pages.
This book was recommended to me by my Rabbi and I am not disappointed at all.
I implore everyone interested in Judaism must read this book. Whether Jew or non Jew.
Isidore Epstein expertly blends together a brief history of the Jewish People with the development of Judaism as a religion, from its Temple days to the Talmud, to Maimonides to Kabbalah and Chasidism, to the advent of Reform Judaism and modern Zionism, culminating in the establishment of the modern State of Israel. He packs so much information into such a small book that its impressive.
He leans towards an Orthodox perspective, yet he explains various perspectives in each topic with complete fairness and allows the reader to come to his own conclusions. Of particular esteem are his chapters on the Talmud, Jewish Philosophy, and Kabbalah, which comprise roughly the middle 150 pages.
This book was recommended to me by my Rabbi and I am not disappointed at all.
I implore everyone interested in Judaism must read this book. Whether Jew or non Jew.
December 16, 2013
An excellent introduction to Judaism...from Patriarchs to Torah to the Talmud. Instead of just examining the tenets of Judaism, it takes the approach of the diversity of Jewish thought through both traditional and non-traditional rabbinic philosophies....including the study of Kabbalah, the Jewish Enlightenment, and the Zionist movement. Although this book is very much orthodox in its viewpoint, it certainly examines well the variations of Jewish thought throughout history. Definitely a good read!
February 19, 2022
La jumătatea drumului dintre Bagdad şi Golful Persic, la circa şaisprezece kilometri de cursul actual al Eufratului, acolo unde se înaltă astăzi un tumul de bitum, denumit de arabi Al-Mukayyar, se afla antica cetate Ur. Cu cei 250.000 sau 500.000 de locuitori ocupaţi în agricultură, meşteşuguri şi comerţ, oraşul era capitala Imperiului sumerian care, la mijlocul celui de-al treilea mileniu î.e.n., se întindea de la Assur şi din Arbelli până la Golful Persic, iar din Liban până la Susa. Săpăturile engleze de la Ur, conduse de Sir Leonard Wolley între 1922 şi 1934, au revelat lumii nivelul ridicat de civilizaţie şi de confort cu care acest oraş se putea lăuda atunci când se afla la apogeu. Dar această splendoare nu era sortită duratei. Coborâte din munţii ce se înălţau de cealaltă parte a Golfului Persic, hoardele elamite au atacat Imperiul sumerian, iar în 1960 î.e.n. Ur cădea distrus şi umilit. O plângere sumeriană despre căderea cetăţii Ur, descoperită la Nippur, în 1900, descria „prăpădul total" săvârşit de invadator, zidurile oraşului făcute una cu pământul, edificiile sale transformate în cenuşă, chiar şi porţile sale erau pline de trupurile celor ucişi. Au pierit puternici şi slabi, de foamete sau surprinşi de foc în locuinţele lor, iar cei care au găsit mijloace de a supravieţui s-au risipit, care încotro. Familiile au fost dislocate. Părinţii şi-au abandonat copiii iar bărbaţii soţiile lor . Printre cei scăpaţi de la acest cataclism se afla o familie de nomazi arameeni, care se oprise mai întâi la Haran , în nord-vestul Mesopotamiei, pe râul Belikhi, afluent al Eufratului, dar care, atrasă de prosperitatea din Ur, îşi făcuse de câtva timp din acesta reşedinţa sa. În fruntea acestei familii de refugiaţi se găsea Terah, iar Terah a reluat drumul către Haran cu fiii şi întreaga sa familie. Dar el considera deja că Haran nu va fi decât un popas provizoriu, întreaga regiune căzând în acea vreme pradă tulburărilor şi neliniştii generale. În vreme ce elamiţii zdrobeau Sumerul dinspre sud-est, amoreenii îl ameninţau din vest, iar Haran era situat în drumul acestei invazii occidentale. În asemenea împrejurări probabil că Terah dorea să se îndepărteze, el şi familia sa, de acest centru al violenţei; or, cu siguranţă, nu exista un refugiu mai bun decât colinele izolate din centrul şi sudul Canaanului. Cu toate acestea, Terah a murit ia Haran, iar poziţia de cap al familiei i-a revenit în mod firesc lui Abram, primul său născut. Dar Abram avea idei diferite de cele ale tatălui său, Terah. Cum se obişnuia pe atunci, era politeist; Abram era însă monoteist. Terah adora o pluralitate de zei falşi, între ei probabil pe Sin, zeul lunar, principala divinitate din Ur şi din Haran; Abram a rupt cu idolatria şi s-a dedicat slujirii unui singur şi unic Dumnezeu pe care îl recunoştea drept creator al cerului şi al pământului.
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June 19, 2021In het Nederlands: geschiedenis van het jodendom, aulaboek, Het Spectrum 1965.
May 20, 2023
A good and basic history of the jewish people, faith, practices, and philosophy.
Displaying 1 - 9 of 9 reviews