The first full-length study to trace how early Christians came to perceive Jesus as a sinless human being. Jeffrey S. Siker presents a taxonomy of sin in early Judaism and examines moments in Jesus' life associated with sinfulness: his birth to the unwed Mary, his baptism by John the Baptist, his public ministry - transgressing boundaries of family, friends, and faith - and his cursed death by crucifixion. Although followers viewed his immediate death in tragic terms, with no expectation of his resurrection, they soon began to believe that God had raised him from the dead. Their resurrection faith produced a new understanding of Jesus' prophetic ministry, in which his death had been a perfect sacrificial death for sin, his ministry perfectly obedient, his baptism a demonstration of perfect righteousness, and his birth a perfect virgin birth. This study explores the implications of a retrospective faith that elevated Jesus to perfect divinity, redefining sin.

Scattered throughout the Talmud, the founding document of rabbinic Judaism in late antiquity, can be found quite a few references to Jesus--and they're not flattering. In this lucid, richly detailed, and accessible book, Peter Schafer examines how the rabbis of the Talmud read, understood, and used the New Testament Jesus narrative to assert, ultimately, Judaism's superiority over Christianity.

The Talmudic stories make fun of Jesus' birth from a virgin, fervently contest his claim to be the Messiah and Son of God, and maintain that he was rightfully executed as a blasphemer and idolater. They subvert the Christian idea of Jesus' resurrection and insist he got the punishment he deserved in hell--and that a similar fate awaits his followers.

Schafer contends that these stories betray a remarkable familiarity with the Gospels--especially Matthew and John--and represent a deliberate and sophisticated anti-Christian polemic that parodies the New Testament narratives. He carefully distinguishes between Babylonian and Palestinian sources, arguing that the rabbis' proud and self-confident countermessage to that of the evangelists was possible only in the unique historical setting of Persian Babylonia, in a Jewish community that lived in relative freedom. The same could not be said of Roman and Byzantine Palestine, where the Christians aggressively consolidated their political power and the Jews therefore suffered.

A departure from past scholarship, which has played down the stories as unreliable distortions of the historical Jesus, "Jesus in the Talmud" posits a much more deliberate agenda behind these narratives."

Rabbinic tales of drought, disaster, and charismatic holy men illuminate critical questions about power, ethics, and ecology in Jewish late antiquity. Through a sustained reading of the Babylonian Talmud's tractate on fasts in response to drought, this book shows how Bavli Ta'anit challenges Deuteronomy's claim that virtue can assure abundance and that misfortune is an unambiguous sign of divine rebuke. Employing a new method for analyzing lengthy talmudic narratives, Julia Watts Belser traces complex strands of aggadic dialectic to show how Bavli Ta'anit's redactors articulate a strikingly self-critical theological and ethical discourse. Bavli Ta'anit castigates rabbis for misuse of power, exposing the limits of their perception and critiquing prevailing obsessions with social status. But it also celebrates the possibilities of performative perception - the power of an adroit interpreter to transform events in the world and interpret crisis in a way that draws forth blessing.

When thinking about psalms and prayers in the Second Temple period, the Masoretic Psalter and its reception is often given priority because of modern academic or theological interests. This emphasis tends to skew our understanding of the corpus we call psalms and prayers and often dampens or mutes the lived context within which these texts were composed and used. This volume is comprised of a collection of articles that explore the diverse settings in which psalms and prayers were used and circulated in the late Second Temple period. The book includes essays by experts in the Hebrew bible, the Dead Sea scrolls, Apocrypha and Pseudepigrapha, and the New Testament, in which a wide variety of topics, approaches, and methods both old and new are utilized to explore the many functions of psalms and prayers in the late Second Temple period. Included in this volume are essays examining how psalms were read as prophecy, as history, as liturgy, and as literature. A variety methodologies are employed, and include the use of cognitive sciences and poetics, linguistic theory, psychology, redaction criticism, and literary theory.

This book explores Queen Esther as an idealized woman in Iberia, as well as a Jewish heroine for conversos in the Sephardic Diaspora in the sixteenth and seventeenth centuries. The biblical Esther --the Jewish woman who marries the King of Persia and saves her people -- was contested in the cultures of early modern Europe, authored as a symbol of conformity as well as resistance. At once a queen and minority figure under threat, for a changing Iberian and broader European landscape, Esther was compelling and relatable precisely because of her hybridity. She was an early modern globetrotter and border transgressor. Emily Colbert Cairns analyzes the many retellings of the biblical heroine that were composed in a turbulent early modern Europe. These narratives reveal national undercurrents where religious identity was transitional and fluid, thus problematizing the fixed notion of national identity within a particular geographic location. This volume instead proposes a model of a Sephardic nationality that existed beyond geographical borders.

Despite the impressive strides made in the past century in the understanding of Second Temple Jewish history and the strong scholarly interest in paideia within ancient Greek, Hellenistic, Roman, and late antique Christian cultures, the nature of Jewish paideia during the period has, until recently, received surprisingly little attention. The essays collected here were first offered for discussion at the Fifth Enoch Seminar Nangeroni Meeting, held in Naples, Italy, from June 30 - July 4, 2015, the purpose of which was to gain greater insight into the diversity of views of Jewish education during the period, both in Judea and Diaspora communities, by viewing them in light of their contemporary Greco-Roman backgrounds and Ancient Near Eastern influences. Together, they represent the broad array of approaches and specialties required to comprehend this complex and multi-faceted subject, and they demonstrate the fundamental importance of the topic for a fuller understanding of the period. The volume will be of particular interest to students and scholars of the history and culture of the Jewish people during the Hellenistic and Roman periods, ancient education, and Greek and Roman history.

This is the first full-length study of Ecclesiastes using methods of philosophical exegesis, specifically those of the modern French philosophers Levinas and Blanchot. T. A. Perry opens up new horizons in the philosophical understanding of the Hebrew Bible, offering a series of meditations on its general spiritual outlook. Perry breaks down Ecclesiastes' motto 'all is vanity' and returns 'vanity' to its original concrete meaning of 'breath', the breath of life. This central and forgotten teaching of Ecclesiastes leads to new areas of breath research related both to environmentalism and breath control.

This volume examines 1 Corinthians 1-4 within first-century politics, demonstrating the significance of Corinth's constitution to the interpretation of Paul's letter. Bradley J. Bitner shows that Paul carefully considered the Roman colonial context of Corinth, which underlay numerous ecclesial conflicts. Roman politics, however, cannot account for the entire shape of Paul's response. Bridging the Hellenism-Judaism divide that has characterised much of Pauline scholarship, Bitner argues that Paul also appropriated Jewish-biblical notions of covenant. Epigraphical and papyrological evidence indicates that his chosen content and manner are best understood with reference to an ecclesial politeia informed by a distinctively Christ-centred political theology. This emerges as a 'politics of thanksgiving' in 1 Corinthians 1:4-9 and as a 'politics of construction' in 3:5-4:5, where Paul redirects gratitude and glory to God in Christ. This innovative account of Paul's political theology offers fresh insight into his pastoral strategy among nascent Gentile-Jewish assemblies.

Psalms 146-150, sometimes called "Final Hallel" or "Minor Hallel", are often argued to have been written as a literary end of the Psalter. However, if sources other than the Hebrew Masoretic Text are taken into account, such an original unit of Psalms 146-150 has to be questioned. "The End of the Psalter" presents new interpretations of Psalms 146-150 based on the oldest extant evidence: the Hebrew Masoretic Text, the Hebrew Dead Sea Scrolls, and the Greek Septuagint. Each Psalm is analysed separately in all three sources, complete with a translation and detailed comments on form, intertextuality, content, genre, and date. Comparisons of the individual Psalms and their intertextual references in the ancient sources highlight substantial differences between the transmitted texts. The book concludes that Psalms 146-150 were at first separate texts which only in the Masoretic Text form the end of the Psalter. It thus stresses the importance of Psalms Exegesis before Psalter Exegesis, and argues for the inclusion of ancient sources beyond to the Masoretic Text to further our understanding of the Psalms.

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.

The discovery of the Dead Sea Scrolls more than sixty years ago has revealed a wealth of literary compositions which rework the Hebrew Bible in various ways. This genre seems to have been a popular literary form in ancient Judaism literature. However, the Qumran texts of this type are particularly interesting for they offer for the first time a large sample of such compositions in their original languages, Hebrew and Aramaic. Since the rewritten Bible texts do not use the particular style and nomenclature specific to the literature produced by the Qumran community. Many of these texts are unknown from any other sources, and have been published only during the last two decades. They therefore became the object of intense scholarly study. However, most the attention has been directed to the longer specimens, such as the Hebrew Book of Jubilees and the Aramaic Genesis Apocryphon. The present volume addresses the less known and poorly studied pieces, a group of eleven small Hebrew texts that rework the Hebrew Bible. It provides fresh editions, translations and detailed commentaries for each one. The volume thus places these texts within the larger context of the Qumran library, aiming at completing the data about the rewritten Bible.

A unique and humorous -- and also practical -- approach to the increasingly popular study of Qabalah. This is a seriously funny book! Traditional Qabalistic (or Cabalistic, or, indeed, Kabbalistic -- read this book to find out what the difference is. . .we know you've always wondered) sources tend to be a bit, er, dry. DuQuette spices up the Qabalah and makes it come alive, restoring the joy of learning the fundamentals of this admittedly arcane system by using simple, amusing anecdotes and metaphors. This account, written psuede-pigraphically (fictitiously attributed to a supposed authority), allows DuQuette as Rabbi Lamed Ben Clifford to soar to outrageous heights and, when necessary, stand apart from the silliness to highlight the golden eggs of Qabalistic wisdom nested therein. Sure to be a revelation to those who think that learning about the Qabalah needs to be tedious and serious, DuQuette shows that great truths can be transmitted through the medium of laughter.

The period between 1776-1826 signalled a major change in how Jewish identity was understood both by Jews and non-Jews throughout the Americas. Jews in the Americas, 1776-1826 brings this world of change to life by uniting important out-of-print primary sources on early American Jewish life with rare archival materials that can currently be found only in special collections in Europe, England, the United States, and the Caribbean.

Jews and Christians alike have made Psalm 91 one of the most commonly used and cited parts of the Bible. For over two thousand years, the psalm has played a pivotal role in discussions of theology and politics, of medicine and mysticism. In He Will Save You from the Deadly Pestilence, acclaimed religion scholar Philip Jenkins illustrates how the evolving uses of Psalm 91 map developing ideas about religion and the supernatural. Depending on the era, Psalm 91 is protective; it is triumphalist; it is messianic; it is millenarian and apocalyptic; it is therapeutic. It has shaped theories of politics and government. In different ages, it has borne many different names: the Song of Evil Spirits, the Soldier's Psalm, and most broadly, the Protection Psalm. As the Song of Plagues, it has gained a whole new relevance in an age of global pandemic. In the New Testament, Satan himself quotes the psalm, and ever since, that text has both reflected and shaped changing concepts of evil and the demonic. It can be read as a lesson in exalted monotheistic theology, but it was and is used for magical purposes, including for exorcism and demon-fighting. As threats have evolved in various societies, so interpretations of Psalm 91 have developed to accommodate each new reality. The psalm's language about demons and evil forces has repeatedly come into play when Christianity encounters other religious traditions. At every stage, interpretations have to be understood in the larger context of social, spiritual, and practical concerns-indeed, a biography of Psalm 91 is also a history of critical themes in Western religion.

Jewish customs and traditions about death, burial and mourning are numerous, diverse and intriguing. They are considered by many to have a respectable pedigree that goes back to the earliest rabbinic period. In order to examine the accurate historical origins of many of them, an international conference was held at Tel Aviv University in 2010 and experts dealt with many aspects of the topic. This volume includes most of the papers given then, as well as a few added later. What emerges are a wealth of fresh material and perspectives, as well as the realization that the high Middle Ages saw a set of exceptional innovations, some of which later became central to traditional Judaism while others were gradually abandoned. Were these innovations influenced by Christian practice? Which prayers and poems reflect these innovations? What do the sources tell us about changing attitudes to death and life-after death? Are tombstones an important guide to historical developments? Answers to these questions are to be found in this unusual, illuminating and readable collection of essays that have been well documented, carefully edited and well indexed.

This book examines Jewish life in Vienna just after the Nazi-takeover in 1938. Who were Vienna's Jews, how did they react and respond to Nazism, and why? Drawing upon the voices of the individuals and families who lived during this time, together with new archival documentation, Ilana Offenberger reconstructs the daily lives of Vienna's Jews from Anschluss in March 1938 through the entire Nazi occupation and the eventual dissolution of the Jewish community of Vienna. Offenberger explains how and why over two-thirds of the Jewish community emigrated from the country, while one-third remained trapped. A vivid picture emerges of the co-dependent relationship this community developed with their German masters, and the false hope they maintained until the bitter end. The Germans murdered close to one third of Vienna's Jewish population in the "final solution" and their family members who escaped the Reich before 1941 chose never to return; they remained dispersed across the world. This is not a triumphant history. Although the overwhelming majority survived the Holocaust, the Jewish community that once existed was destroyed.

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.

"Prophecies and Providence" sheds light on modern Jewish history with a particular focus on macro-events of the Middle East. The book follows a chronological order, moving from the early days of the Zionist Movement, through the establishment of the State of Israel, to the issues and threats presently facing Israel and the Jews. Each chapter addresses a specific historical theme, shedding a light and clarity on the profound questions raised by the unusual turns of modern Jewish history. The book is nonapocalyptical and nonpolitical, and raises thought-provoking questions while presenting a coherent biblical-historical picture that will make for fascinating reading for Bible scholars and interested layman alike.

Kabbalah and Ecology is a groundbreaking book that resets the conversation about ecology and the Abrahamic traditions. David Mevorach Seidenberg challenges the anthropocentric reading of the Torah, showing that a radically different orientation to the more-than-human world of nature is not only possible, but that such an orientation also leads to a more accurate interpretation of scripture, rabbinic texts, Maimonides and Kabbalah. Deeply grounded in traditional texts and fluent with the physical sciences, this book proposes not only a new understanding of God's image but also a new direction for restoring religion to its senses and to a more alive relationship with the more-than-human, both with nature and with divinity.

Judaism, Christianity and Islam - the three scriptural monotheisms, still often studied separately - are here intertwined within a historical frame. The approach outlined in this lecture pivots around the Qur'an as it emerged in seventh-century Arabia on the peripheries of the two world-empires of Iran and Rome, and variously refracts rabbinic Judaism and patristic - especially Syriac - Christianity. The formation and exegesis of scriptural canons helps define the major religious communities and identities both before and after Muhammad. The latter part of the lecture concentrates on the interaction of these communities, and especially their scholars, in the Abbasid Baghdad of the ninth and tenth centuries, and on the theological and philosophical debates that flourished there. The lecture interrogates the newly fashionable concept of 'Abrahamic' religion and proposes a fresh historical periodization inclusive of both late antiquity and Islam, namely the First Millennium.

We find that the story of Abraham and Isaac rises almost spontaneously in the mind of one generation after another.... Constantly past and present react to and upon each other, and life is given an order, a coherence, by the themes which govern the Holy Scriptures and the reinterpretations of those themes. from the Introduction by Judah Goldin

Shalom Spiegel s classic examines the total body of texts, legends, and traditions referring to the Binding of Isaac and weaves them together into a definitive study of the Akedah as one of the central events in all of human history.

Spiegel here provides the model for showing how legend and history interact, how the past may be made comprehensible by present events, and how the present may be understood as a renewal of revelation.

This book takes readers on a philosophical discovery of a forgotten treasure, one born in the 14th century but which appears to belong to the 21st. It presents a critical, up-to-date analysis of Santob de Carrion, also known as Sem Tob, a writer and thinker whose philosophy arose in the Spain of the three great cultures: Jews, Christians, and Muslims, who then coexisted in peace. The author first presents a historical and cultural introduction that provides biographical detail as well as context for a greater understand of Santob's philosophy. Next, the book offers a dialogue with the work itself, which looks at politics, sociology, anthropology, psychology, ethics, aesthetics, metaphysics, and theodicy. The aim is not to provide an exhaustive analysis, or to comment on each and every verse, but rather to deal only with the most relevant for today's world. Readers will discover how Santob believed knowledge must be dynamic, and tolerance fundamental, fleeing from dogma, since one cannot avoid a significant dose of moral and aesthetic relativism. Subjectivity, within its own codes, must seek a profound ethics, not puritanical but which serves to escape from general ill will. Santob offers a criticism of wealth and power that does not serve the people which appears to be totally relevant today. In spite of the fame he achieved in his own time, Santob has largely remained a vestige of the past. By the end of this book, readers will come to see why this important figure deserves to be more widely studied. Indeed, not only has this medieval Spanish philosopher searched for truth in an unstable, confused world of contradictions, but he has done so in a way that can still help us today.

The rule that exempts women from rituals that need to be performed at specific times (so-called timebound, positive commandments) has served for centuries to stabilize Jewish gender. It has provided a rationale for women's centrality at home and their absence from the synagogue. Departing from dominant popular and scholarly views, Elizabeth Shanks Alexander argues that the rule was not conceived to structure women's religious lives, but rather became a tool for social engineering only after it underwent shifts in meaning during its transmission. Alexander narrates the rule's complicated history, establishing the purposes for which it was initially formulated and the shifts in interpretation that led to its being perceived as a key marker of Jewish gender. At the end of her study, Alexander points to women's exemption from particular rituals (Shema, tefillin and Torah study), which, she argues, are better places to look for insight into rabbinic gender.

aThis superb collection written by scholars for non-specialists should be required reading for anyone who wants to understand the most important issues in the contemporary study of the Bible.a
--S. David Sperling, author of "The Original Torah"

aAn excellent supplementary textbook for survey courses on the Hebrew Bible or on biblical scholarship.a
--John J. Collins, Yale University

In April of 2001, the headline in the "Los Angeles Times" read, aDoubting the Story of the Exodus.a It covered a sermon that had been delivered by the rabbi of a prominent local congregation over the holiday of Passover. In it, he said, aThe truth is that virtually every modern archeologist who has investigated the story of the exodus, with very few exceptions, agrees that the way the Bible describes the exodus is not the way it happened, if it happened at all.a This seeming challenge to the biblical story captivated the local public. Yet as the rabbi himself acknowledged, his sermon contained nothing new. The theories that he described had been common knowledge among biblical scholars for over thirty years, though few people outside of the profession know their relevance.

New understandings concerning the Bible have not filtered down beyond specialists in university settings. There is a need to communicate this research to a wider public of students and educated readers outside of the academy. This volume seeks to meet this need, with accessible and engaging chapters describing how archeology, theology, ancient studies, literary studies, feminist studies, and other disciplines now understand the Bible.