Daniel Boyarin

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Daniel Boyarin (* 1946 in Asbury Park , New Jersey ; Hebrew דניאל בוירין) is an American religious philosopher . Since 1990 he has taught Talmud in the Middle East Studies Department at the University of California at Berkeley .

Life and professional history

Boyarin is an American and Israeli citizen. He defines himself as an "orthodox" Jew, u. in the sense that he is committed to the compulsory character of Jewish practice for Jews and also considers a radical change within the “orthodox” Jewish group to be necessary.

After studying at Goddard College and Columbia University , Daniel Boyarin wrote his dissertation at the reform-oriented Jewish Theological Seminary of America . He was then a professor at Ben Gurion University in the Negev , at the Hebrew University of Jerusalem and at Bar Ilan University , at Yale and Harvard , at Yeshiva University and at Berkeley University . He is a member of the Enoch Seminary and works on the Enoch Journal . In 2005 he was elected to the American Academy of Arts and Sciences . As a winner of the Humboldt Research Award , he taught as a visiting professor at the seminar for Catholic theology at the Free University of Berlin in 2016/17 .

Act

overview

Boyarin's publications reveal a comprehensive preoccupation with the biblical and talmudic, parabiblical (extra-canonical) and related ancient literature. They range from the text-critical edition ( Traktat Nasir ) to the treatment of the method of interpretation ( midrash and close reading ), questions of religious studies ( Messiah and Son of Man ), religious history ( diaspora and martyrdom ) and religious sociology (Judeo-Christianity and parting of the ways [ separation the ways of Judaism and Christianity]) to exegetical works (on Talmud , Tanach , Daniel , Enoch , Gospels , Paul and many others) and philosophical writings (on Socrates ) as well as on gender issues ( gender studies and queer theory ).

Numerous translations enabled Boyarin's international, partly approving, partly questioning reception.

Early work: intertextuality and contextualism

The following themes from the text Intertextuality and the reading of Midrash are exemplary of Boyarin's early work. For example: Intertextuality and the reading of the Midrash. 1990]:

Boyarin's approach

Daniel Boyarin is particularly concerned with the following methods:

  • Intertextuality: interaction within the midrash. Some of the texts respond to other texts within the midrash. There is an interaction with parts within the same text.
  • Contextuality: When and where did the conversation or dialogue with texts outside the Midrash, be they biblical or otherwise, take place.
  • Extratextuality: Extratextual reality or history influences the midrash. Such is the martyrdom of Rabbi Akiba . The Aggadic stories answer the New Testament history of Christianity.

Boyarin argues that intertextuality is a method of understanding the midrash. This method has different directions; he considers three of them to be important for understanding the midrash: The first method is that the text always consists of a mosaic of conscious and unconscious quoting of earlier dialogues. The second is that texts are by their nature a dialogue, an example of contextualism , and that the Bible is an example of such a text. The third method is that there are cultural codes .

Boyarin introduces himself to the rabbis as readers and says that they would do their best to make sense of the Bible for themselves and for their time. The text of the Torah is full of gaps in which the reader would slip. The reader would then interpret the text and fill in the gaps with the codes of the culture. According to Boyarin, the midrash is a description of reality as felt by the rabbis through their ideologically colored glasses. It should also be taken into account how the rabbis read the Torah in their time and what effect reading a holy and authoritative text had in rabbinical culture.

The connection of all these insights into the role of intertextuality leads to the following result: The biblical story (narrative) is incomplete and full of dialogues. The role of the midrash is to fill in the blanks. The material to fill in the gaps is provided as follows:

On the one hand, the material is provided within the text. The material can be found in the canon itself and in the interplay between different parts of the canon with their interpretive interrelationships. On the other hand, the material can also be found in the ideological intertextual code of rabbinical culture.

The program for a new book like the Darkhe ha-Aggada by I. Heinemann (see below) could be to explore and justify the understanding of the midrash as a kind of interpretation that continues the creative and interpretive practice found in the biblical canon itself is found, the so-called intertextual method, the dialectic lying within a text . Boyarin suggests that the intertextual reading practice of the Midrash is a development of the intertextual, interpretive strategy of the Tanakh itself.

Due to its polysemy or its ambiguity, intertextuality provides a metaphor within which the interpretation continues. According to Boyarin, interpreting is produced through the creative interaction (intertextuality) between text and reader and other texts. This interpretation does not claim to be a simple paraphrase of the interpreted text - midrash. It is this quality that leads many scholars to define the midrash as another type of ordinary reading of the Bible. According to Boyarin, it is important when and where the conversation in the midrash, the so-called contextuality, takes place.

In addition, the fragmented and unsystematic surface of the biblical text is an encryption (coding) of its own intertextuality (interaction of different parts of the same text with one another). And that is exactly what the midrash represents. The dialogue and the dialectic of the rabbis of the Midrash are understood as a yardstick for the dialogue and the dialectic of the biblical text. Boyarin describes the Aggadic Midrashim as the most important type of historiography . But this is not the case because the midrashim are an accurate subjective way of dealing with the past. (Hence Hayden V. White's work on the theory of historiography becomes significant at this point , for he is the theoretician who evidently brings up the role of the intertext [interplay of different parts within a text with one another] in historiography.) You - the aggadic midrashim - serve to take the biblical text out of the accidental and unexplained contemporary history and bring it into the interpretive, value-laden structure of an appropriate historiography.

The Midrash is - like any other interpretation - therefore not a reflection of this ideology, but a dialogue with the biblical text that is determined by this ideology.

Criticism of Isaak Heinemann's method

Boyarin criticizes Isaak Heinemann's method of categorizing, interpreting and understanding the Midrash. Boyarin thinks that Heinemann's method is inflexible. He criticizes Heinemann's work Darkhe ha-Aggada [ The ways of the Aggadah . 1949] that he ignored social and historical factors in the creation of the midrash. Heinemann is overly arrested by Friedrich Gundolf and Stefan George and is making the method of the George School absolute . Boyarin criticizes Heinemann for considering the rabbinical midrashim as an interpretation of biblical texts on the one hand, and comparing Aggadot with invented texts that do not reflect the past but are nothing more than a “mouthpiece for the opinion of their authors”.

According to Boyarin, the midrashim were more determined by the necessities of rhetoric and propaganda and more rooted in the social realities of the rabbinical period. They were less the product of the creative genius of individual rabbis who stood above the circumstances of their time, as Heinemann believes.

Criticism of Jacob Neusner's method

Newer works on rabbinical literature would, according to Boyarin, deal with the method of intertextuality. Unfortunately, they would misunderstand the concept of intertextuality if they were to speak of this method as if they were texts that were opposite to one another. An example of this misunderstanding is, according to Boyarin, the work by James L. Kugel : Two Introductions to Midrash [ Two introductions to the Midrash. 1986], that in Jacob Neusner 's The Case of James Kugel's Joking Rabbis and Other Serious Issues [for example: The Case of the Joking Rabbis in James Kugel and other serious matters. 1988] was criticized. According to Boyarin, Neusner was obsessed with arguing against his - Kugel's - misunderstood concept of intertextuality as a feature of the midrash. In his endeavor to attack the representatives of intertextuality in every possible way, Neusner has opened up a further field of dispute against those scholars to whom he refers under the designation Kugel and his friends or sometimes Prooftexts circle .

After Boyarin, however, Kugel's work shows much that is new. So the historical origin of the Midrash and its connections to the Apocalypse , pseudepigraphy and Philo Judaeus from Alexandria . Contrary to popular belief, the boundaries between the Midrashian interpretation of individual verses and the entirety of the canon in Judaism are fluid.

Recent work: The Jewish Gospels. The story of the Jewish Christ

The Jewish Gospels is an example of Boyarin's more recent work . The Story of the Jewish Christ from 2012 Edition: The Jewish Gospels. The story of the Jewish Christ. 2015] ( Kurt Bangert provides a summary ).

This work by Boyarin explores the question of how the "earliest gospel literature " could and should arise as a testimony to the Jewish hope for a divine human Messiah (Christ), which some groups saw as fulfilled in Jesus of Nazareth, within a "Judaism" of very different religious varieties thus - as the book title indicates - is of common Jewish origin. In this way the author succeeds “in reducing the division between Judaism and Christianity, which both sides are so fond of, to much deeper connections. Both branches of the fork continue the trunk, only differently. "( Johann Ev. Hafner )

For today's discussion in the Judeo-Christian conversation, Boyarin hopes for a reconstruction of the common origins in new or original narratives (stories) that are supposed to overcome the later mutual alienation.

Publications

  • A Critical Edition of the Babylonian Talmud , Tractate Nazir (Doctoral dissertation, 1975).
  • Intertextuality and the reading of Midrash (= Indiana studies in biblical literature. [No. No.]). Indiana University press, Bloomington 1990, ISBN 0-253-31251-5 .
  • Carnal Israel: Reading Sex in Talmudic Culture (= New historicism. Vol. 25). University of California Press, Berkeley 1993, ISBN 0-520-08012-2 .
  • A Radical Jew: Paul and the Politics of Identity (= Contraversions - Critical Studies in Jewish Literature, Culture and Society. Vol. 1). University of California Press, Berkeley 1994, ISBN 0-520-08592-2 .
  • Daniel Boyrin: Unheroic Conduct . The Rise of Heterosexuality and the Invention of the Jewish Man (=  Contraversions - Critical Studies in Jewish Literature, Culture and Society . Volume 8 ). 1st edition. University of California Press, Berkeley 1997, ISBN 0-520-20033-0 , pp. 356 (American English, previewed in Google Book Search [accessed September 8, 2018]).
  • Dying for God: Martyrdom and the Making of Christianity and Judaism (= Figurae: Reading medieval culture. [O. No.]). Stanford University Press, Stanford 1999, ISBN 0-8047-3617-0 .
  • Powers of Diaspora : Two Essays on the Relevance of Jewish Culture [with Jonathan Boyarin ]. University of Minnesota Press, Minneapolis 2002, ISBN 0-8166-3596-X .
  • Queer Theory and the Jewish Question (= Between Men - Between Women. [No. No.]). Edited by Daniel Boyarin, Daniel Itzkovitz, Ann Pellegrini. Columbia University Press , New York 2003, ISBN 0-231-11374-9 .
  • Sparks of the logos : Essays in rabbinic hermeneutics (= The Brill reference library of Judaism. Vol. 11). Brill , Leiden / Boston 2003, ISBN 90-04-12628-7 (the German translation see below).
    • Splinter the logos. On the genealogy of the indeterminability of the sense of the text in the Midrash . Translated from the English by Dirk Westerkamp (= Ha'Atelier Collegium Berlin series. No. 3). Philo, Berlin / Vienna 2002, ISBN 3-8257-0274-X .
  • Border Lines: The Partition of Judaeo-Christianity (= Divinations: Rereading late ancient religion. Vol. 3). University of Pennsylvania Press, Philadelphia 2004, ISBN 0-8122-3764-1 (the German translation see below).
    • Delimitations. The split of Judaeo-Christianity. From the English by Gesine Palmer (= work on New Testament theology and contemporary history. Vol. 10; work on the Bible and its environment. Vol. 1). Institute for Church and Judaism, Center for Christian-Jewish Studies / Lehrhaus e. V., Berlin / Dortmund 2009, ISBN 978-3-923095-70-4 .
  • Twenty-Four Refutations: Continuing the Conversations. In: Enoch. Historical and Textual Studies in Ancient and Medieval Judaism and Christianity / Studi storico-testuali su Giudaismo e Cristianesimo in età antica e medievale. Vol. XXVIII, Issue 1, 2006, ISSN  0393-6805 , pp. 30-45 (replica to the critical retrospective by Virginia Burrus, among others: Boyarin's work: A Critical Assessment, see below under literature / reviews on border lines ).
  • Socrates and the Fat Rabbis . The University of Chicago Press, Chicago / London 2009, ISBN 978-0-226-06916-6 . [Readthe Talmud with Plato , and Plato with the Talmud].
  • The Jewish Gospels : The Story of the Jewish Christ . The New Press, New York 2012, ISBN 978-1-59558-468-7 (the German translation see below).
    • The Jewish Gospels. The story of the Jewish Christ. From the English by Armin Wolf . Preface by Johann Ev. Hafner . Foreword by Jack Miles (= Judaism - Christianity - Islam. Interreligious Studies. Vol. 12), Ergon, Würzburg 2015, ISBN 978-3-95650-098-5 , ISSN  1866-4873 .
      • The Son of Man in 1st Enoch and 4th Ezra . Other Jewish messiahs in the 1st century. From the English by Armin Wolf. In: Berlin Theological Journal. Volume 31, Issue 1, 2014: The Messiah. Jewish and Christian notions of messianic figures, ISSN  0724-6137 , pp. 41-63 (preprint: first version of the translation of the second chapter from: The Jewish Gospels by Daniel Boyarin).
  • The Suffering Christ as a Jewish Midrash . In: Gesine Palmer, Thomas Brose (ed.): Religion and Politics. The messianic in theologies, religious studies and philosophies of the twentieth century (= religion and enlightenment. Vol. 23). Mohr Siebeck, Tübingen 2013, ISBN 978-3-16-151048-9 , ISSN  1436-2600 , pp. 209-224.

(Other translations of various works by Boyarin are available: in French, Italian, Iwrit, Japanese, Portuguese, Russian, Spanish, among others.)

literature

  • Jan Gühne: "Crisscrossing lines of history." A critical look at Daniel Boyarin's theses on the origin of Judaism and Christianity (= Pontes. Vol. 31), Lit Verlag, Berlin / Münster 2006, ISBN 3-8258-9092- 9 .
  • Philipp-Michael Hebel: Comparative analysis of the origins of heresy in the Christian religion in the late Middle Ages by Christoph Auffarth and Daniel Boyarin. GRIN Verlag, Munich 2011, ISBN 978-3-640-92363-2 .
Discussions on Daniel Boyarin's Border Lines: The Partition of Judaeo-Christianity and the German translation of demarcations. The splitting of Judaeo-Christianity (selection)
Discussions on Daniel Boyarin's The Jewish Gospels. The Story of the Jewish Christ (selection)
  • Alan Brill: Peter Schafer responds to Daniel Boyarin. In: kavvanah.wordpress.com ( full text ) (on the Schäfer vs. Boyarin controversy).
  • Zev Garber: The Jewish Jesus: How Judaism and Christianity Shaped Each Other by Peter Schäfer, and: The Jewish Gospels: The Story of the Jewish Christ by Daniel Boyarin (review ). In: Shofar. An Interdisciplinary Journal of Jewish Studies. Vol. 32, No. 2, 2014, ISSN  1534-5165 (print), ISSN  0882-8539 (web), pp. 131-134 ( excerpt as full text ).
  • David Lazarus: The Jewish Gospels. In: israel today. also brings what others leave out; News from Israel - NAI . NAI Ltd., Jerusalem, No. 415, July 2013, ISSN  0792-9277 , p. 19.
  • Peter Schäfer : The Jew Who Would Be God. In: The New Republic . May 18, 2012, ISSN  0028-6583 , pp. 36-39 ( E-Text ; the German translation see below).
    • Peter Schäfer: On Daniel Boyarin's book: The Jewish Gospels: The Story of the Jewish Christ. Review from the English by Claus-Jürgen Thornton . In: Church and Israel. Neukirchener Theological Journal. Vol. 27, issue 2, 2012, ISSN  0179-7239 , pp. 100-109 ( full text and PDF; 351 kB ).
  • Werner Trutwin : The God-Man-Messiah. In: Christ in the Present . 68th volume, 2016, No. 38, p. 418.
  • Arno Widmann : The killed and the risen God. A celebratory scripture reading along with the reading of a Jewish scribe who shows us where our Christian Son of God comes from and where he has never gone. In: Berliner Zeitung . Vol. 69, No. 75, 30./31. March / 1. April 2013, ISSN  1437-9465 , p. 11.

Web links

Individual evidence

  1. ^ Professor Daniel Boyarin. In: nes.berkeley.edu, accessed on September 23, 2015.
  2. ↑ Daniel Boyrin: unheroic conduct . The Rise of Heterosexuality and the Invention of the Jewish Man (=  Contraversions - Critical Studies in Jewish Literature, Culture and Society . Volume 8 ). 1st edition. University of California Press, Berkeley 1997, ISBN 0-520-20033-0 , chap. Retelling the Story of O Or Bertha Papenheim My Hero , p. 356 (American English, previewed in Google Book Search [accessed September 8, 2018]).
  3. ↑ Humboldt Research Award . Selection date: March 2015. In: humboldt-foundation.de, accessed on June 28, 2017 (search for “Boyarin”); Query details: Start of the first funding December 1, 2016. In: humboldt-foundation.de, accessed on June 28, 2017.
  4. ↑ Prof. Daniel Boyarin. Visiting professor. In: geschkult.fu-berlin.de. Catholic Theology Seminar, archived from the original on September 18, 2017 ; accessed on September 8, 2018 .
  5. ^ Daniel Boyarin: Intertextuality and the reading of Midrash (= Indiana studies in biblical literature. [Oh. No.]). Indiana University Press, Bloomington / Indianapolis 1994, ISBN 0-253-20909-9 . (The citations below after this edition. The original edition at Indiana University Press, Bloomington 1990, ISBN 0-253-31251-5 .)
  6. ↑ "The sovereign notion Informing the present reading of midrash is intertextuality. This concept has several different accepted senses, three of which are important in my account of midrash. The first is that the text is always made up of a mosaic of conscious and unconscious citation of earlier discourse. The second is that texts may be dialogical in nature - contesting their own assertions as an essential part of the structure of their discourse and that the bible is a preeminent example of such a text. The third is that there are cultural codes. "Boyarin: Intertextuality and the reading of Midrash. P. 12.
  7. ^ "I will imagine the rabbis as readers doing the best they could to make sense of the Bible for themselves and their times [...] The text of the Torah is gapped [...] and into the gaps the reader slips, interpreting and completing the." text in accordance with the codes of his or her culture […] Midrash is a portrayal of the reality which the rabbis perceived in the Bible through their ideologically colored eyeglasses […] we try to understand how the rabbis read the torah in their time [ ...] and trying to understand how a committed reading of the holy and authoritative text works in the rabbinic culture. "Boyarin: Intertextuality and the reading of Midrash. P. 14 and 15.
  8. ^ "The biblical narrative is gapped and dialogical. The role of the midrash is to fill in the gaps [...] The materials which provide impetus for the specifics of the gapfilling are found in the intertext in two ways: first in the intertext provided by the canon itself, the intertextual and interpretive interrelations which exist and which can be made to exist between different parts of the canon. Second, within the ideological intertextual code of the rabbinic culture. "Boyarin: Intertextuality and the reading of Midrash. P. 17.
  9. ↑ "[...] midrash as a kind of interpretation that continues compositional and interpretive practices found in the biblical canon itself [...] I suggest that the intertextual reading practice of the midrash is a development of the intertextual interpretive strategies which the Bible itself manifests. Boyarin: Intertextuality and the reading of Midrash. P. 15.
  10. ^ "Intertextuality, because of the polysemy of its usages, provides a powerful metaphor within which to pursue this particular reading." Boyarin: Intertextuality and the reading of Midrash. Pp. 20 and 21.
  11. ↑ "Meaning is produced in the creative interaction (intertextuality) between text being read, reader, and other texts, and does not pretend to be a simple paraphrase of the interpreted text [...] When and where does the conversation presented in the midrash take place? (Intertextuality). "Boyarin: Intertextuality and the reading of Midrash. P. 118.
  12. ↑ "More over, the very fractured and unsystematic surface of the biblical text is an encoding of its own intertextuality and it is PRECISELY this Which the midrash interprets. The dialog and dialectic of the midrashic rabbis will be understood as readings of the dialogue and dialectic of the biblical text. "Boyarin: Intertextuality and the reading of Midrash. P. 14 and 15.
  13. ↑ "In other words we will return to the idea that the aggada is the most significant kind of historiography, however, not because it represents a true subjective communion with the past as it was represented by the culture in which the aggada was produced." Boyarin: Intertextuality and the reading of Midrash. P. 14 and 15.
  14. ^ Hayden V. White: Tropics of Discourse: essays in cultural criticism. Johns Hopkins University Press , Baltimore 1978, ISBN 0-8018-2127-4 , p. 60.
  15. ^ "It is here that Hayden White's work on the theory of historiography becomes so significant, for he is the theoretician who has most clearly articulated the role of the intertext in historiography." Boyarin: Intertextuality and the reading of Midrash. P. 16 and 17.
  16. ^ "They also serve to take the biblical text out of the accidental and uninterpreted chronicle into the interpretive, value-laden structures of a true historiography; however the eternal unchanging verities of romanticism are replaced here by culture-bound, historically conditioned, specific ideological patterns of significance. "Boyarin: Intertextuality and the reading of Midrash. P. 17.
  17. ^ "The Midrash is not then a reflex of that ideology but a dialogue with the biblical text conditioned and allowed by that ideology and as such is no different from any other interpretation." Boyarin: Intertextuality and the reading of Midrash. P. 17.
  18. ^ "There may be little doubt that the reliance on the George school as a grounding for Darkhe ha-Aggada has given Heinemann tools for a reading of aggadic texts. One of the signal consequences of Heinemann's powerful infusion of the Gundolfian model and sensibility into his study of midrash aggada is that it leads to near total disregard for social and historical forces and meanings in the production of the text. “Boyarin: Intertextuality and the reading of Midrash. P. 10.
  19. ↑ "On the one hand he wishes to claim that the rabbinic midrash is interpretation of the biblical text [...] On the other hand his founding assumption [...] leads him to compare aggada with fictional texts as such which are not representations of the past at all but mouthpieces for the view of their authors. "Boyarin: Intertextuality and the reading of Midrash. P. 11.
  20. ↑ "[...] local text as being determined by the needs of rhetoric and propaganda and rooted in the extratextual reality of the rabbinic period or as being the product of the creative genius of individual rabbis wholly above time and social circumstance." Boyarin: Intertextuality and the reading of Midrash. P. 14 and 15.
  21. ↑ "While recent writers on rabbinic literature have already discussed it in terms of intertextuality, I believe that a misreading of this concept often shows up in their texts, for they speak of 'intertextuality' as if it were a characteristic of some texts as opposed to others. "Boyarin: Intertextuality and the reading of Midrash. P. 12.
  22. ↑ James L. Kugel: Two Introductions to Midrash. In: Geoffrey H. Hartman and Sanford Budick: Midrash and literature. Yale University Press , New Haven 1986, ISBN 0-300-03453-9 , pp. 77-105.
  23. ^ Jacob Neusner: The Case of James Kugel's Joking Rabbis and Other Serious Issues. In: Ders .: Wrong Ways and Right Ways in the Study of Formative Judaism: critical method and literature, history, and the history of religion (= Brown Judaic studies. No. 145). Scholars Press, Atlanta 1988, ISBN 1-55540-228-3 , pp. 59-73.
  24. ^ "Neusner has a kind of obsession with arguing against his misconceived notion of intertextuality as a characteristic of midrash. In his zeal to attack the intertextualists on every possible front, he has opened here another battlefield against those scholars that he refers to as Kugel and his friends or sometimes the Prooftexts circle. “Boyarin: Intertextuality and the reading of Midrash. P. 13.
  25. ↑ "Kugel's text has much that is new and interesting in it about the historical origins of midrash and its connections with apocalypse, pseudepigrapha and Philo Judaeus of Alexandria [...] and all that Kugel is doing is unpacking the virtual commonplace that midrash is exegesis of biblical verses not books […] there is no boundary between midrash exegesis of a single verse and the entirety of the canon of Judaism. "Boyarin: Intertextuality and the reading of Midrash. P. 13.
  26. ^ Original edition: The Jewish Gospels: The Story of the Jewish Christ. The New Press, New York 2012, ISBN 978-1-59558-468-7 ; the German translation: The Jewish Gospels. The story of the Jewish Christ. From the English v. Armin Wolf . Preface by Johann Ev. Hafner . Foreword by Jack Miles (= Judaism - Christianity - Islam. Interreligious Studies. ISSN  1866-4873 , Vol. 12). Ergon, Würzburg 2015, ISBN 978-3-95650-098-5 .
  27. ↑ Kurt Bangert: Appendix VII. The divine Messiah a Jewish concept? In: Ders .: Muhammad. A historical-critical study of the origin of Islam and its prophet. Springer Fachmedien Wiesbaden GmbH, Wiesbaden 2016, ISBN 978-3-658-12955-2 , pp. 865-878 ( limited preview in the Google book search; beyond the summary, draws parallels from the emergence of Christianity and its Messiah - Christ - Presentation of the origin of Islam and its prophetic concept ).
  28. ↑ Cf. Boyarin: The Jewish Gospels. P. 38.
  29. ↑ Johann Ev. Hafner: Foreword. In: Boyarin: The Jewish Gospels. P. 15.
  30. ↑ Cf. Boyarin: The Jewish Gospels. P. 30.
personal data
SURNAME Boyarin, Daniel
ALTERNATIVE NAMES דניאל בוירין (Hebrew)
BRIEF DESCRIPTION American religious philosopher
DATE OF BIRTH 1946
PLACE OF BIRTH Asbury Park , New Jersey