The phrase "Daughter of Zion" is in recent Bible translations often rendered "Daughter Zion". The discussion behind this change has continued for decades, but lacks proper linguistic footing. Parlance in grammars, dictionaries, commentaries and textbooks is often confusing. The present book seeks to remedy this defect by treating all relevant expressions from a linguistic point of view. To do this, it also discusses the understanding of Hebrew construct phrases, and finds that while there is a morphological category of genitive in Akkadian, Ugaritic and Arabic, Hebrew, Aramaic and Syriac do not display it. The use of this term as a syntactical category is unfortunate, and the term should be avoided in Hebrew grammar. Metaphor theory and the use of irony are also tools in the discussion of the phrases. As a result of the treatment, the author finds that there are some Hebrew construct phrases where nomen regens describes the following nomen rectum, and the description may be metaphorical, in some cases also ironical. This seems to be the case with "Daughter of Zion" and similar phrases. This understanding calls for a revision of the translation of the phrases, and new translations are suggested.

Despite the undeniable importance of anti-evolutionism in American cultural history, and the plethora of publications since the 1980s, few libraries have collected more than the occasional book or pamphlet on creationism and early creationist periodicals are almost impossible to find. This collection makes available works on creationism by such stalwarts as Arthur I. Brown, William Bell Riley, Harry Rimmer, Byron C. Nelson, George McCready Price, Harold W. Clark and Frank Lewis Marsh. It also reprints three of the earliest and rarest creationist journals in America: the Creationist, the Bulletin of Deluge Geology and the Forum for the Correlation of Science and the Bible. The collection as a whole plays an important part in the continuing debate in America over science and religion. There is a new preface to all volumes by the series editor Ronald L. Numbers.

This fascinating narrative illustrates and clarifies rabbinic views relating to more than 250 topics. The Talmud has been a source of study and debate for well over a millennia. What the Rabbis Said: 250 Topics from the Talmud brings that discussion out of the yeshiva to describe and clarify the views of the talmudic rabbis for modern readers. Much more than a compilation of isolated rabbinic quotations, the book intersperses talmudic statements within the narrative to provide a thoroughly engaging examination of the rabbinic point of view. Exploring the development of traditional Jewish thought during its formative period, the book summarizes the major rabbinic comments from the vast expanse of the Talmud and midrashic literature, demonstrating, among other things, that the rabbis often took divergent positions on a given issue rather than agreeing on a single "party line." As it delves into such broad topics as God, the Torah, mitzvot, law and punishment, synagogue and prayer, and life-cycle events, What the Rabbis Said will help readers understand and appreciate the views of those who developed the rabbinic Judaism that persists to the present day. Numerous endnotes provide a wealth of information for the scholarly reader without interrupting the flow of the text A glossary of lesser-known terms facilitates understanding

Talmuda de-Eretz Israel: Archaeology and the Rabbis in Late Antique Palestine brings together an international community of historians, literature scholars and archaeologists to explore how the integrated study of rabbinic texts and archaeology increases our understanding of both types of evidence, and of the complex culture which they together reflect. This volume reflects a growing consensus that rabbinic culture was an "embodied" culture, presenting a series of case studies that demonstrate the value of archaeology for the contextualization of rabbinic literature. It steers away from later twentieth-century trends, particularly in North America, that stressed disjunction between archaeology and rabbinic literature, and seeks a more holistic approach.

Lament, mourning, and the transmissibility of a tradition in the aftermath of destruction are prominent themes in Jewish thought. The corpus of lament literature, building upon and transforming the biblical Book of Lamentations, provides a unique lens for thinking about the relationships between destruction and renewal, mourning and remembrance, loss and redemption, expression and the inexpressible. This anthology features four texts by Gershom Scholem on lament, translated here for the first time into English. The volume also includes original essays by leading scholars, which interpret Scholem's texts and situate them in relation to other Weimar-era Jewish thinkers, including Walter Benjamin, Franz Rosenzweig, Franz Kafka, and Paul Celan, who drew on the textual traditions of lament to respond to the destruction and upheavals of the early twentieth century. Also included are studies on the textual tradition of lament in Judaism, from biblical, rabbinic, and medieval lamentations to contemporary Yemenite women's laments. This collection, unified by its strong thematic focus on lament, shows the fruitfulness of studying contemporary and modern texts alongside the traditional textual sources that informed them.

Jeffrey L. Rubenstein offers a translation from the Hebrew of The Formation of the Babylonian Talmud by David Weiss Halivni. Halivni's work is widely regarded as the most comprehensive scholarly examination of the processes of composition and editing of the Babylonian Talmud. Halivni presents the summation of a lifetime of scholarship and the conclusions of his multivolume Talmudic commentary, Sources and Traditions (Meqorot umesorot). Arguing against the traditional view that the Talmud was composed c. 450 CE by the last of the named sages in the Talmud, the Amoraim, Halivni proposes that its formation took place over a much longer period of time, not reaching its final form until about 750 CE. The Talmud consists of many literary strata or layers, with later layers constantly commenting upon and reinterpreting earlier layers. The later layers differ qualitatively from the earlier layers, and were composed by anonymous sages whom Halivni calls Stammaim. These sages were the true author-editors of the Talmud, who reconstructed the reasons underpinning earlier rulings, created the dialectical argumentation characteristic of the Talmud, and formulated the literary units that make up the Talmudic text. Halivni also discusses the history and development of rabbinic tradition from the Mishnah through the post-Talmud legal codes, the types of dialectical analysis found in the different rabbinic works, and the roles of reciters, transmitters, compilers, and editors in the composition of the Talmud. This volume contains an introduction and annotations by Jeffrey Rubenstein.

Zvi Mark uncovers previously unknown and never-before-discussed aspects of Rabbi Nachman's personal spiritual world. The first section of the book, Revelation, explores Rabbi Nachman's spiritual revelations, personal trials and spiritual experiments. Among the topics discussed is the powerful "Story of the Bread," wherein Rabbi Nachman receives the Torah as did Moses on Mount Sinai - a story that was kept secret for 200 years. The second section of the book, Rectification, is dedicated to the rituals of rectification that Rabbi Nachman established. These are, principally, the universal rectification, the rectification for a nocturnal emission and the rectification to be performed during pilgrimage to his grave. In this context, the secret story, "The Story of the Armor," is discussed. The book ends with a colorful description of Bratzlav Hasidism in the 21st century.

In addition to three scrolls containing the Book of Joshua, the Qumran caves brought to light five previously unknown texts rewriting this book. These scrolls (4Q123, 4Q378, 4Q379, 4Q522, 5Q9), as well as a scroll from Masada (Mas 1039-211), are commonly referred to as the Apocryphon of Joshua. While each of these manuscripts has received some scholarly attention, no attempt has yet been made to offer a detailed study of all these texts. The present monograph fills this gap by providing improved editions of the six scrolls, an up-to-date commentary and a detailed discussion of the biblical exegesis embedded in each scroll. The analysis of the texts is followed by a reassessment of the widely accepted view considering 4Q123, 4Q378, 4Q379, 4Q522, 5Q9 and Mas 1039-211 as copies of a single composition. Finally, the monograph attempts to place the Qumran scrolls rewriting the Book of Joshua within the wider context of Second Temple Jewish writings concerned with the figure of Joshua.

Gender in the Book of Ben Sira is a semantic analysis and, also, an investigation of hermeneutical pathways for performing such an analysis. A comparison of possible Greek and Hebrew gender taxonomies precedes the extensive delineation of the target-category, gender. The delineation includes invisible influences in the Book of Ben Sira such as the author's choices of genre and his situation as a member of a colonized group within a Hellenistic empire. When the Book of Ben Sira's genre-constrained invectives against women and male fools are excluded, the remaining expectations for women and for men are mostly equivalent, in terms of a pious life lived according to Torah. However, Ben Sira says nothing about distinctions at the level of how "living according to Torah" would differ for the two groups. His book presents an Edenic ideal of marriage through allusions to Genesis 1 to 4, and a substantial overlap of erotic discourse for the female figures of Wisdom and the "intelligent wife" creates tropes similar to those of the Song of Songs. In addition, Ben Sira's colonial status affects what he says and how he says it; by writing in Hebrew, he could craft the Greek genres of encomium and invective to carry multiple levels of meaning that subvert Hellenistic/Greek claims to cultural superiority.

The present volume is the seventeenth and last in this series of the Jerusalem Talmud. The four tractates of the Second Order - Ta'aniot, Megillah, Hagigah, Mo'ed Qatan (Masqin) - deal with different fasts and holidays as well as with the pilgrimage to the Temple. The texts are accompanied by an English translation and presented with full use of existing Genizah texts and with an extensive commentary explaining the Rabbinic background.

The Book of Sirach raises many questions: philological, exegetical, literary, historical, theological. There were even confessional questions which divided the traditions of synagogues and churches. It is, therefore, a fascinating book, located on the edges of the canon. Does the book attempt to repair the harm done by the erosive criticism of Job and Qoheleth, or is it the work of a thoughtful interpreter who, in a time of change, seeks to bear the tradition towards the new situation emerging from the Hellenistic Diaspora? Is it a book which aims at the restoration of the true faith against the autonomous questing of human wisdom, or is it merely a sincere, if shrewd, experiment at dialogue between the legitimate reasoning of the world and the wisdom given in the Law? According to a well-tried methodology of juxtaposing the specialists of different schools, this volume presents an up to date consideration of historical, exegetical and theological research.