Jessica M. Keady uses insights from social science and gender theory to shed light on the Dead Sea Scrolls and the community at Qumran. Through her analysis Keady shows that it was not only women who could be viewed as an impure problem, but also that men shared these characteristics as well. The first framework adopted by Keady is masculinity studies, specifically Raewyn Connell's hegemonic masculinity, which Keady applies to the Rule of the Community (in its 1QS form) and the War Scroll (in its 1QM form), to demonstrate the vulnerable and uncontrollable aspects of ordinary male impurities. Secondly, the embodied and empowered aspects of impure women are revealed through an application of embodiment theories to selected passages from 4QD (4Q266 and 4Q272) and 4QTohorot A (4Q274). Thirdly, sociological insights from Susie Scott's understanding of the everyday - through the mundane, the routine and the breaking of rules - reveal how impurity disrupts the constructions of daily life. Keady applies Scott's three conceptual features for understanding the everyday to the Temple Scroll (11QTa) and the Rule of the Congregation (1QSa) to demonstrate the changing dynamics between ordinary impure males and impure females. Underlying each of these three points is the premise that gender and purity in the Dead Sea Scrolls communities are performative, dynamic and constantly changing.

Focusing on writers who approach the Bible as a source that is both instructive and dangerous, "Subverting Scriptures" seeks to provide an academic analysis of cultural biblical saturation at a time when measured voices are necessary to counterbalance politically motivated religious rhetoric. Using as its point of departure the current political landscape - where the Bible is drawn on freely and unabashedly without critical reflection to legitimate and justify all manner of agendas - the contributors in this collection engage the Bible in new, imaginative, and critical ways, in the hopes of creating a new space for dialogue.

In this book the author thoroughly examines the pentateuchal elohistic source, its structural unity and its relationship to the yahwistic source. His conclusions differ considerably from the accepted paradigm in the following ways: 1) In contrast to current scholarly opinions, it is assumed that E is the first basic pentateuchal source and that it predates J. J functions as E's first supplementary redactor - much as F. M. Cross, among others, conceived of P's redaction of J. 2) The name "Elohim" is used exclusively by the elohistic source even after Exodus 3 while the verses in Exodus 3 revealing Yahweh's name can be shown to be later additions. 3) Instead of the fragmentary source described by scholars, this study demonstrates the literary unity of E.

This is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field. Parts I, II and III.

The opening sections of some exegetical Midrashim deal with the same type of material that is found in introductions to medieval rabbinic Bible commentaries. The application of Goldberg's form analysis to these sections reveals the new form "Inner-Midrashic Introduction" (IMI) as a thematic discourse on introductory issues to biblical books. By its very nature the IMI is embedded within the comments on the first biblical verse (1:1). Further analysis of medieval rabbinic Bible commentary introductions in terms of their formal, thematic, and material characteristics, reveals that a high degree of continuity exists between them and the IMIs, including another newly discovered form, the "Inner-Commentary Introduction". These new discoveries challenge the current view that traces the origin of Bible introduction in Judaism exclusively to non-Jewish models. They also point to another important link between the Midrashim and the commentaries, i.e., the decomposition of the functional form midrash in the new discoursive context of the commentaries. Finally, the form analysis demonstrates how larger discourses are formed in the exegetical Midrashim.

In his articles Stefan Reif deas with Jewish biblical exegesis and the close analysis of the evolution of Jewish prayer texts. Some fourteen of these that appeared in various collective volumes are here made more easily available, together with a major new study of Numbers 13, an introduction and extensive indexes. Reif attempts to establish whether there is any linguistic, literary and exegetical value in the traditional Jewish interpretation of the Hebrew Bible for the modern scientific approach to such texts and whether such an approach itself is always free of theological bias. He demonstrates how Jewish liturgical texts may illuminate religious teachings about wisdom, history, peace, forgiveness, and divine metaphors. Also clarified in these essays are notions of David, Greek and Hebrew, divine metaphors, and the liturgical use of the Hebrew Bible.

The context for the first part of this study is the community (sangha) of early Buddhism in India, as it is reflected in the religion's canon composed in the Pali language, which is preserved by the Theravada tradition as the only authentic record of the words of the Buddha and his disciples, as well as of events within that community. This book does not assert that the Pali Canon represents any sort of "original" Buddhism, but it maintains that it reflects issues and concerns of this religious community in the last centuries before the Common Era. The events focused on in part one of this study revolve around diversity and debate with respect to proper soteriology, which in earliest Buddhist communities entails what paths of practice successfully lead to the religion's final goal of nibbana (Sanskrit: nirvana). One of the main theses of this study is that some of the vocational and soteriological tensions and points of departure of the early community depicted in the Pali Canon have had a tendency to crop up in the ongoing Theravada tradition in Sri Lanka, which forms the second part of the study. In particular, part two covers first a vocational bifurcation in the Sri Lankan that has existed at least from the last century of the Common Era to contemporary times, and second a modern debate held between two leading voices in Theravada Buddhism, on the subject of what constitutes the right meditative path to nibbana.With a few notable exceptions, both members of Theravada Buddhism and the scholars who have studied them have maintained that the Pali Canon, and the ongoing tradition that has grown out of it, has a singular soteriology. The aim of this study is to deconstruct tradition, in the simple sense of revealing the tradition's essential multiplicity. Prior to this study, past scholarship--which preferred to portray early Indian and Theravada Buddhsim as wholly rationalist systems--has shied away from giving ample treatment on the noble person who possesses supernormal powers. This book examines the dichotomy between two Theravada monastic vocations that have grown out of tensions discussed in part one. The bifurcation is between the town-dwelling scholar monk and the forest-dwelling meditator monk. Scholars have certainly recognized this split in the sangha before, but this is the first attempt to completely compare their historical roles side by side. This is an important book for collections in Asian studies, Buddhist studies, history, and religious studies.

After World War II, Ernst Ludwig Ehrlich (1921-2007) published works in English and German by eminent Israeli scholars, in this way introducing them to a wider audience in Europe and North America. The series he founded for that purpose, Studia Judaica, continues to offer a platform for scholarly studies and editions that cover all eras in the history of the Jewish religion.

Volume 12 in the edition of the complete Jerusalem Talmud. Tractates Sanhedrin and Makkot belong together as one tractate, covering procedural law for panels of arbitration, communal rabbinic courts (in bare outline) and an elaborate construction of hypothetical criminal courts supposedly independent of the king's administration. Tractate Horaiot, an elaboration of Lev. 4:1-26, defines the roles of High Priest, rabbinate, and prince in a Commonwealth strictly following biblical rules.

This book is a valuable and methodologically consistent learning and teaching academic resource for universities worldwide in this intriguing new discipline.

The impact of earlier works to the literature of early Judaism is an intensively researched topic in contemporary scholarship. This volume is based on an international conference held at the Sapientia College of Theology in Budapest, May 18 21, 2010. The contributors explore scriptural authority in early Jewish literature and the writings of nascent Christianity. They study the impact of earlier literature in the formulation of theological concepts and books of the Second Temple Period."

Subordinated King studies the conception of kingship, and its status, powers and authority in Talmudic literature. The book deals with the conception of kingship against the background of the different approaches to kingship both in Biblical literature and in the political views prevalent in the Roman Empire. In the Bible one finds three (exclusive) approaches to kingship: rejection of the king as a legitimate political institution - since God is the (political) king; a version of royal theology according to which the king is divine (or sacral); and a view that God is not a political king yet the king has no divine or sacral dimension. The king is flesh and blood; hence his authority and power are limited. He is a 'subordinated king'. Subordinated King is the first book to offer a comprehensive study of kingship in Talmudic literature and its biblical (and contemporary) background. The book offers a fresh conceptual framework that sheds new light on both the vast minutia and the broad picture.

Though considered one of the most important informants about Judaism in the first century CE, the Jewish historian Flavius Josephus's testimony is often overlooked or downplayed. Jonathan Klawans's Josephus and the Theologies of Ancient Judaism reexamines Josephus's descriptions of sectarian disagreements concerning determinism and free will, the afterlife, and scriptural authority. In each case, Josephus's testimony is analyzed in light of his works' general concerns as well as relevant biblical, rabbinic, and Dead Sea texts.
Many scholars today argue that ancient Jewish sectarian disputes revolved primarily or even exclusively around matters of ritual law, such as calendar, cultic practices, or priestly succession. Josephus, however, indicates that the Pharisees, Sadducees, and Essenes disagreed about matters of theology, such as afterlife and determinism. Similarly, many scholars today argue that ancient Judaism was thrust into a theological crisis in the wake of the destruction of the second temple in 70 CE, yet Josephus's works indicate that Jews were readily able to make sense of the catastrophe in light of biblical precedents and contemporary beliefs.
Without denying the importance of Jewish law-and recognizing Josephus's embellishments and exaggerations-Josephus and the Theologies of Ancient Judaism calls for a renewed focus on Josephus's testimony, and models an approach to ancient Judaism that gives theological questions a deserved place alongside matters of legal concern. Ancient Jewish theology was indeed significant, diverse, and sufficiently robust to respond to the crisis of its day.

Philosophy of The Bhagavad Gita: A Contemporary Introduction presents a complete philosophical guide and new translation of the most celebrated text of Hinduism. While usually treated as mystical and religious poetry, this new translation focuses on the philosophy underpinning the story of a battle between two sets of cousins of the Aryan clan. Designed for use in the classroom, this lively and readable translation: - Situates the text in its philosophical and cultural contexts - Features summaries and chapter analyses and questions at the opening and end of each of the eighteen chapters encouraging further study - Highlights points of comparison and overlap between Indian and Western philosophical concepts and themes such as just war, care ethics, integrity and authenticity - Includes a glossary allowing the reader to determine the meaning of central concepts Written with clarity and without presupposing any prior knowledge of Hinduism, Philosophy of the Bhagavad Gita: A Contemporary Introduction reveals the importance and value of reading the Gita philosophically.

Here, in one compact volume, is the episode of the great Hindu epic the Mahabharata known as The Message of the Master or the Song of God, in which Krishna reveals himself to be a god and expounds on the duties of the warrior, the prince, and all those who wish to follow in the path of the divine. This 1907 volume is a compilation of the best English translations available at the turn of the 20th century edited by one of the most influential thinkers of the early New Age movement known as New Thought, which was intensely interested in all manner of spirituality and serves as a succinct introduction to Hindu philosophy. A beloved guide to living a fulfilling life, this is essential reading for those interested in global religion and comparative mythology.American writer WILLIAM WALKER ATKINSON (1862 1932) aka Theron Q. Dumont was born in Baltimore and had built up a successful law practice in Pennsylvania before professional burnout led him to the religious New Thought movement. He served as editor of the popular magazine New Thought from 1901 to 1905, and as editor of the journal Advanced Thought from 1916 to 1919. He authored dozens of New Thought books including Arcane Formula or Mental Alchemy and Vril, or Vital Magnetism under numerous pseudonyms, some of which are likely still unknown today.