Throughout the history of research on the Dead Sea Scrolls, the investigation of religious sacrifice has often been neglected. This book examines the views of sacrifice in the non-biblical sectarian Dead Sea Scrolls, through exploration of the historical and ideological development of the movement related to the scrolls (the DSS movement), particularly from the vantagepoint of the movement's later offshoot group known as the Qumran community.

"By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion." The line that begins Psalm 137 is one of the most lyrical of the Hebrew Bible, and has been used since its genesis to evoke the grief and protest of exiled, displaced, or marginalized communities. The psalm is most directly a product of the Babylonian exile-the roughly fifty-year period after Jerusalem was destroyed by Nebuchadnezzar's army and many of its leading Judeans taken northeast into captivity. Despite the psalm's popularity, little has been written about its reception during the more than 2,500 years since that period. In Babylon Revisited David Stowe addresses this gap using a wide-ranging, interdisciplinary approach that includes textual analysis, historical overview, and a study of the psalm's place in popular culture. Stowe locates its use in the American Revolution and the Civil Rights movement, and internationally by anti-colonial Jamaican Rastafari and immigrants from Ireland, Korea, and Cuba. He studies musical references ranging from the Melodians Rivers of Babylon to the score in Kazakh film Tulpan. Based on numerous interviews with musicians, theologians, and writers, Stowe reconstructs the rich and varied reception history of this widely used, yet mysterious text. The book is broken up into three parts that closely examine each of the psalm's stanzas. Stowe concludes by exploring the often ignored final words: "Happy shall he be, that taketh and dasheth thy little ones against the stones." Usually excised from liturgy and forgotten by scholars, Stowe finds these words echoed in modern occurrences of genocide or ethnic cleansing, and more generally in the culture of vengeance that has existed in North America from the earliest conflicts with Native Americans. Exploring the presence and absence of these words in modern culture is the culmination of Stowe's study as he weaves together the fascinating story of how Psalm 137 has both shaped and been shaped by our understanding of violence, pain, oppression, and justice.

The discovery of the Dead Sea Scrolls revealed a world of early Jewish writing larger than the Bible, from multiple versions of biblical texts to "revealed" books not found in our canon. Despite this diversity, the way we read Second Temple Jewish literature remains constrained by two anachronistic categories: a theological one, "Bible," and a bibliographic one, "book." The Literary Imagination in Jewish Antiquity suggests ways of thinking about how Jews understood their own literature before these categories had emerged. Using familiar sources such as the Psalms, Ben Sira, and Jubilees, Mroczek tells an unfamiliar story about sacred writing not bound in a Bible. In many texts, we see an awareness of a vast tradition of divine writing found in multiple locations only partially revealed in available scribal collections. Ancient heroes like David are not simply imagined as scriptural authors, but multi-dimensional characters who come to be known as great writers and honored as founders of growing textual traditions. Scribes recognize the divine origin of texts like the Enoch literature and other writings revealed to ancient patriarchs, which present themselves not as derivative of material we now call biblical, but prior to it. Sacred writing stretches back to the dawn of time, yet new discoveries are always around the corner. While listening to the way ancient writers describe their own literature-their own metaphors and narratives about writing-this book also argues for greater suppleness in our own scholarly imagination, no longer bound by modern canonical and bibliographic assumptions.

In Ordinary Jerusalem, Angelos Dalachanis, Vincent Lemire and thirty-five scholars depict the ordinary history of an extraordinary global city in the late Ottoman and Mandate periods. Utilizing largely unknown archives, they revisit the holy city of three religions, which has often been defined solely as an eternal battlefield and studied exclusively through the prism of geopolitics and religion. At the core of their analysis are topics and issues developed by the European Research Council-funded project "Opening Jerusalem Archives: For a Connected History of Citadinite in the Holy City, 1840-1940." Drawn from the French vocabulary of geography and urban sociology, the concept of citadinite describes the dynamic identity relationship a city's inhabitants develop with each other and with their urban environment.

The Festschrift Darkhei Noam: The Jews of Arab Lands presented to Norman (Noam) Stillman offers a coherent and thought-provoking discussion by eminent scholars in the field of both the history and culture of the Jews in the Islamic World from pre-modern to modern times. Based on primary sources the book speaks to the resilience, flexibility, and creativity of Jewish culture in Arab lands. The volume clearly addresses the areas of research Norman Stillman himself has considerably contributed to. Research foci of the book are on the flexibility of Jewish law in real life, Jewish cultural life particularly on material and musical culture, the role of women in these different societies, antisemitism and Jewish responses to hatred against the Jews, and antisemitism from ancient martyrdom to modern political Zionism.

This volume assembles multidisciplinary research on the Judaeo-Islamic tradition in medieval and modern contexts. The introduction discusses the nature of this tradition and proposes the more fluid and inclusive designation of "Jewish-Muslim Relations." Contributions highlight diverse aspects of Jewish-Muslim relations in medieval and modern contexts, including the academic study of Jewish history, the Qur'anic notion of the "upright community" referring to the "People of the Book," Jews in medieval fatwas, use of Arabic and Hebrew script, Jewish prayer in Christian Europe and the Islamic world, the permissibility of Arabic music in modern Jewish thought, Jewish and Muslim feminist exegesis, modern Sephardic and Morisco identity, popular Tunisian song, Jewish-Muslim relations in cinema and A.S. Yehuda's study of an 11th-century Jewish mystic.

Analysis of the scroll fragments of the Qumran Aramaic scrolls has been plentiful to date. Their shared characteristics of being written in Aramaic, the common language of the region, not focused on the Qumran Community, and dating from the 3rd century BCE to the 1st century CE have enabled the creation of a shared identity, distinguishing them from other fragments found in the same place at the same time. This classification, however, could yet be too simplistic as here, for the first time, John Starr applies sophisticated statistical analyses to newly available electronic versions of these fragments. In so doing, Starr presents a potential new classification which comprises six different text types which bear distinctive textual features, and thus is able to narrow down the classification both temporally and geographically. Starr's re-visited classification presents fresh insights into the Aramaic texts at Qumran, with important implications for our understanding of the many strands that made up Judaism in the period leading to the writing of the New Testament.

The Babylonian Talmud remains the richest source of information regarding the material culture and lifestyle of the Babylonian Jewish community, with additional data now supplied by Babylonian incantation bowls. Although archaeology has yet to excavate any Jewish sites from Babylonia, information from Parthian and Sassanian Babylonia provides relevant background information, which differs substantially from archaeological finds from the Land of Israel. One of the key questions addresses the amount of traffic and general communications between Jewish Babylonia and Israel, considering the great distances and hardships of travel involved.

This monograph explores the nature of the Elijah traditions in rabbinic literature and their connection to the wisdom tradition. By examining the diverse Elijah traditions in connection to the wisdom and apocalyptic traditions, Alouf-Aboody sheds new light on the manner in which Elijah's role developed in rabbinic literature.

This work offers a seminal research into Arabic translations of the Pentateuch. It is no exaggeration to speak of this field as a terra incognita. Biblical versions in Arabic were produced over many centuries, on the basis of a wide range of source languages (Hebrew, Syriac, Greek, or Coptic), and in varying contexts. The textual evidence for this study is exclusively based on a corpus of about 150 manuscripts, containing the Pentateuch in Arabic or parts thereof.

Baghdadi Jewish Networks in the Age of Nationalism traces the participation of Baghdadi Jews in Jewish transnational networks from the mid-nineteenth century until the mass exodus of Jews from Iraq between 1948 and 1951. Each chapter explores different components of how Jews in Iraq participated in global Jewish civil society through the modernization of communal leadership, Baghdadi satellite communities, transnational Jewish philanthropy and secular Jewish education. The final chapter presents three case studies that demonstrate the interconnectivity between different iterations of transnational Jewish networks. This work significantly expands our understanding of modern Iraqi Jewish society by going beyond its engagement with Arab/Iraqi nationalism or Zionism/anti-Zionism to explore Baghdadi participation within Jewish transnational networks.