A completely new, expanded edition of this classic college text book about two key kinds of writing in the Old Testament: wisdom and law. Completely revised and updated, the book also includes much more on literary interpretation. This book is intended for primarily aimed at college students studying the Old Testament, on religious studies courses.

King David if one of the most central figures in all of the major monotheistic traditions. He generally connotes the heroic past of the (more imagined than real) ancient Israelite empire and is associated with messianic hopes for the future. Nevertheless, his richly ambivalent and fascinating literary portrayal in the Hebrew Bible is one of the most complex of all biblical characters. This volume aims at taking a new, critical look at the process of biblical creation and subsequent exegetical transformation of the character of David and his attributed literary composition (the Psalms), with particular emphasis put on the multilateral fertilization and cross-cultural interchanges among Jews, Christians and Muslims.

This is a biography of Queen Berenice, the daughter of King Agrippa I, sister of King Agrippa II, wife of two kings and lover of the emperor designate Flavius Titus. A Jew of the 1st century, she witnessed some of the foundational events of her time like the emergence of Christianity and the destruction of the Second Temple in Jerusalem, is. She met and socialized with the most important people of her day - Philo the Philosopher (who was at one time her brother-in-law), Paul the Apostle (whose trial she witnessed) and Josephus the Historian who told part of her story.

The Dead Sea Scrolls have demonstrated the fluidity of biblical and early Jewish texts in antiquity. How did early Jewish scribes understand the nature of their pluriform literature? How should modern textual critics deal with these fluid texts? Centered on the Serekh ha-Yahad - or Community Rule - from Qumran as a test case, this volume tracks the development of its textual tradition in multiple trajectories, and suggests that it was not understood as a single, unified composition even in antiquity. Attending to material, textual, and literary factors, the book argues that ancient claims for textual identity ought to be given priority in discussions among textual critics about the ontology of biblical books

Explores the influence of Kabbalah in shaping America's religious identity In 1688, a leading Quaker thinker and activist in what is now New Jersey penned a letter to one of his closest disciples concerning Kabbalah, or what he called the mystical theology of the Jews. Around that same time, one of the leading Puritan ministers developed a messianic theology based in part on the mystical conversion of the Jews. This led to the actual conversion of a Jew in Boston a few decades later, an event that directly produced the first kabbalistic book conceived of and published in America. That book was read by an eventual president of Yale College, who went on to engage in a deep study of Kabbalah that would prod him to involve the likes of Benjamin Franklin, and to give a public oration at Yale in 1781 calling for an infusion of Kabbalah and Jewish thought into the Protestant colleges of America. Kabbalah and the Founding of America traces the influence of Kabbalah on early Christian Americans. It offers a new picture of Jewish-Christian intellectual exchange in pre-Revolutionary America, and illuminates how Kabbalah helped to shape early American religious sensibilities. The volume demonstrates that key figures, including the well-known Puritan ministers Cotton Mather and Increase Mather and Yale University President Ezra Stiles, developed theological ideas that were deeply influenced by Kabbalah. Some of them set out to create a more universal Kabbalah, developing their ideas during a crucial time of national myth building, laying down precedents for developing notions of American exceptionalism. This book illustrates how, through fascinating and often surprising events, this unlikely inter-religious influence helped shape the United States and American identity.

Moving away from focusing on wisdom as a literary genre, this book delves into the lived, embodied and formative dimensions of wisdom as they are delineated in Jewish sources from the Persian, Hellenistic and early Roman eras. Considering a diverse body of texts beyond later canonical boundaries, the book demonstrates that wisdom features not as an abstract quality, but as something to be performed and exercised at both the individual and community level. The analysis specifically concentrates on notions of a 'wise' person, including the rise of the sage as an exemplary figure. It also looks at how ancestral figures and contemporary teachers are imagined to manifest and practice wisdom, and considers communal portraits of a wise and virtuous life. In so doing, the author demonstrates that the previous focus on wisdom as a category of literature has overshadowed significant questions related to wisdom, behaviour and social life. Jewish wisdom is also contextualized in relation to its wider ancient Mediterranean milieu, making the book valuable for biblical scholars, classicists, scholars of religion and the ancient Near East and theologians.

A surprising history of how the pig has influenced Jewish identity.

Jews do not eat pig. This (not always true) observation has been made by both Jews and non-Jews for more than three thousand years and is rooted in biblical law. Though the Torah prohibits eating pig meat, it is not singled out more than other food prohibitions. Horses, rabbits, squirrels, and even vultures, while also not kosher, do not inspire the same level of revulsion for Jews as the pig. The pig has become an iconic symbol for people to signal their Jewishness, non-Jewishness, or rebellion from Judaism. There is nothing in the Bible that suggests Jews are meant to embrace this level of pig-phobia.

Starting with the Hebrew Bible, Jordan D. Rosenblum historicizes the emergence of the pig as a key symbol of Jewish identity, from the Roman persecution of ancient rabbis, to the Spanish Inquisition, when so-called Marranos (“Pigs”) converted to Catholicism, to Shakespeare’s writings, to modern memoirs of those leaving Orthodox Judaism. The pig appears in debates about Jewish emancipation in eighteenth-century England and in vaccine conspiracies; in World War II rallying cries, when many American Jewish soldiers were “eating ham for Uncle Sam;” in conversations about pig sandwiches reportedly consumed by Karl Marx; and in recent deliberations about the kosher status of Impossible Pork.

All told, there is a rich and varied story about the associations of Jews and pigs over time, both emerging from within Judaism and imposed on Jews by others. Expansive yet accessible, Forbidden offers a captivating look into Jewish history and identity through the lens of the pig.

Apocryphal traditions, often shared by Jews and Christians, have played a significant role in the history of both religions. The 26 essays in this volume examine regional and linguistic developments in Ethiopia, Egypt, Syria, Armenia, the Balkans, and Italy. Dissenting groups, such as the Samaritans, followers of John the Baptist, and mediaeval dualists are also discussed. Furthermore, the book looks at interactions of Judaism and Christianity with the religions of Iran. Seldom verified or authorized, and frequently rejected by Churches, apocryphal texts had their own process of development, undergoing significant transformations. The book shows how apocryphal accounts could become a medium of literary and artistic elaboration and mythological creativity. Local adaptations of Biblical stories indicate that copyists, authors and artists conceived of themselves as living not in a post-Biblical era, but in direct continuity with Biblical personages.

This book conducts a focused study of contradictions and coherence in Targum Pseudo-Jonathan. The first section of this study examines the apparent disruption of congruity with regard to the vertical dimension of the Targum, that is, between the Torah (the Hebrew Vorlage) and the Targum (the Aramaic translation). The second section addresses the apparent disruption of congruity with regard to the horizontal dimension of the Targum, that is, within the boundaries of the TgPsJ corpus. Ultimately, this work suggests that the contradictions are given to resolution, once the greater context of biblical and Jewish tradition is taken into consideration.