Unless we recognize the cultural context embedded in the Genesis story of Cain and Abel, the significance of Cain's rejection and consequent violence is often lost in translation. While many interpreters highlight the theme of sibling rivalry to explain Cain's murderous violence, Samantha Joo relates Cain's anger and shame to the social marginalization of Kenites in ancient Israel, for whom Cain functions narratively as an ancestor. To better understand and experience Cain's emotions in the narrative, Joo provides a method for re-contextualizing an ancient story in modern contexts. Drawing from post-colonial theories of Latin America translators, Joo focuses on analogies which simulate the "moveable event" of a story. She shows that novels like Fyodor Dostoevsky's Crime and Punishment and Richard Wright's Native Son, in which protagonists kill to escape their invisibility, capture the "event" of Cain and Abel. Consequently, readers can empathize with the anger and shame resulting from the social marginalization of Cain through the alienation of a poor, ex-university student, Raskolnikov, and the oppression of a young black man, Bigger Thomas.

This book provides various perspectives of leading contemporary scholars concerning Paul's message, particularly his expressed expectation of the end-time redemption of Israel and its relation to the Gentiles, the non-Jewish nations, in the context of Jewish eschatological expectation. The contributors engage the increasingly contentious enigmas relating to Paul's Jewishness: had his perception of living in a new era in Christ and anticipating an imminent final consummation moved him beyond the bounds of what his contemporaries would have considered Judaism, or did Paul continue to think and act "within Judaism"?

This is volume 13 of the edition of the complete Jerusalem Talmud. Within the Fourth Order Neziqin ("damages"), these two tractates deal with various types of oaths and their consequences (Sevu'ot) and laws pertaining to Jews living amongst gentiles, including regulations about the interaction between Jews and "idolators" ('Avodah Zarah).

The Book of Judith has aroused a great deal of scholarly interest in the last few decades.This volume, the first full length commentary on Judith to appear in over 25 years, includes a new translation and a detailed verse-by-verse commentary, which touches upon philological, literary, and historical questions. The extensive introduction discusses the work's date and historical background, and looks closely at the controversial question of the book's original language. Biblical influences on the book's setting, characters, plot, and language are investigated, and the heroine, Judith is viewed against the background of biblical women (and men). The influence of classical Greek writers such as Herodotus and Ctesias on the work is noted, as are the interesting differences between the Septuagint and Vulgate versions of Judith.

This volume traces the backgrounds, origin, and development of early Jewish and Christian speculation about the heavenly realm -- where it is, what it looks like, and who its inhabitants are. Wright begins his study with an examination of the beliefs of ancient Israel's neighbours Egypt and Mesopotamia, reconstructing the intellectual context in which the earliest biblical images of heaven arose. A detailed analysis of the Hebrew biblical texts themselves then reveals that the Israelites were deeply influenced by images drawn from the surrounding cultures. Wright goes on to examine Persian and Greco-Roman beliefs, thus setting the stage for his consideration of early Jewish and Christian images, which he shows to have been formed in the struggle to integrate traditional biblical imagery with the newer Hellenistic ideas about the cosmos. In a final chapter Wright offers a brief survey of how later Jewish, Christian, and Islamic traditions envisioned the heavenly realms.

Is 'Jewish medicine' a valid historical category? Does it represent a collective constituted by the interplay of medical, ethnic and religious cultures? Integrating academic disciplines from medical history to philology and Jewish studies, this book aims at answering this question historically by presenting comprehensive coverage of Jewish medical traditions in Central Eastern Europe, mostly on what is today Poland and Germany (and the former Russian, Prussian and Austro-Hungarian Empires). In this significant zone of ethnic, religious and cultural interaction, Jewish, Polish, and German traditions and communities were more entangled, and identities were shared to an extent greater than anywhere else. Starting with early modern times and the Enlightenment, through the 19th century, up until the horrors of medicine in the ghettos and concentration camps, the book collects a variety of perspectives on the question of how Judaism and Jewish culture were dynamically related to medicine and healthcare. It discusses the Halachic traditions, hygiene-related stereotypes, the organization of healthcare within specified communities, academic careers, hybrid medical identities, and diversified medical practices.

Warm and Welcoming: How the Jewish Community Can Become Truly Diverse and Inclusive in the 21st Century is the first book to tackle institutionalized biases and barriers to inclusion, offering not only stories and context about the issues facing Jews of all backgrounds, but more importantly offering practical and concrete advice that Jewish institutions can implement right away to change how they engage with diverse populations. The book will feature 17 chapters written by some of the most knowledgeable individuals in the Jewish community around the areas of diversity and inclusion. From senior leaders in the field to young innovators who are helping the change the ways that Jewish institutions create community, Warm and Welcoming will offer fresh perspectives, best practices, and new ideas to transform Jewish institutions regardless of their size, resources, or number of years in existence.

This volume consists of seven sections, the first of which is devoted to an extensive presentation of the endowments of man. Drawing on the vast resources of the biblical-rabbinic tradition and of general philosophic and religious thought, it continues with comprehensive discussions which should prove helpful in formulating a personal philosophy and pattern of life constructively integrating one's Jewish, American, and human heritages. It deals with such questions as "Is life good?," "What does it mean to be an American?," "What are the options available to Jews?," "How does one experience the Jewish heritage intellecutally and emotionally?," "What theological and general concepts and what ethical values pervade the Jewish heritage?," "How are they concretized in the life of the individual and the community?," and "what are the problems that confront the Jewish heritage?"

Tendentious Historiographies surveys ten Jewish literary works composed in Hebrew, Aramaic, or Greek between the 8th and the mid-2nd century BCE, and shows that each deals with major problems of the Jewish populations in the Land of Israel or in the dispersions. Michael Chyutin provides insightful and at times surprising explorations of the purpose behind these texts. Jonah is viewed as a grotesque, a parody of prophetic writing. Ahiqar preaches the breaking of religious, national and familial frameworks and supports assimilation into the local society. Esther calls for Jewish national and familial solidarity and recommends concealment of religious identity. Daniel preaches individual observance of the religious precepts. Susannah also advocates national and religious solidarity. Tobit tells the story of the founders of the sect of the Therapeutes. Ruth supports the Jews who did not go into exile in Babylon. The play Exagoge and the romance Joseph and Aseneth support the Oniad temple in Egypt. Finally, Judith supports the moderate approach of the Jerusalem priests against the Hasmoneans' demand for violent struggle.

This is the first full-scale, verse-by-verse commentary on 4 Baruch. The pseudepigraphon, written in the second century, is in large measure an attempt to address the situation following the destruction of the temple in 70 CE by recounting legends about the first destruction of the temple, the Babylonian captivity, and the return from exile. 4 Bruch is notable for its tale about Jeremiah's companion, Abimelech, who sleeps through the entire exilic period. This tale lies behind the famous Christian legend of the Seven Sleepers of Ephesus and is part of the genealogy of Washington Irving's "Rip Van Winkle." Allison's commentary draws upon an exceptionally broad range of ancient sources in an attempt to clarify 4 Baruch's original setting, compositional history, and meaning.

Hostile Takeovers revises current understanding of how German-Jewish companies were cheaply purchased. This book argues that banks earned fees by recalling loans from large Jewish firms and providing funds to non-Nazi businessmen. Because of the right-wing orientation of the courts, the original proprietors weren't defended by the law. As a bottom-up process, this 1933-1935 activity occurred due to anti-Semitism, whereas scholarship focus on the top-down elimination of smaller Jewish firms in 1938.

Translating the Hebrew Bible in Medieval Iberia provides the princeps diplomatic edition and a comprehensive study of Oxford, Bodleian Library, MS Hunt. 268. The manuscript, produced in the Iberian Peninsula in the late thirteenth century, features a biblical glossary-commentary in Hebrew that includes 2,018 glosses in the vernacular and 156 in Arabic, and to date is the only manuscript of these characteristics known to have been produced in this region. Esperanza Alfonso has edited the text and presents here a study of it, examining its pedagogical function, its sources, its exegetical content, and its extraordinary value for the study of biblical translation in the Iberian Peninsula and in the Sephardic Diaspora. Javier del Barco provides a detailed linguistic study and a glossary of the corpus of vernacular glosses. For a version with a list of corrections and additions, see https://digital.csic.es/handle/10261/265401.

This book presents a new, contemporary introduction to medieval philosophy as it was practiced in all its variety in Western Europe and the Near East. It assumes only a minimal familiarity with philosophy, the sort that an undergraduate introduction to philosophy might provide, and it is arranged topically around questions and themes that will appeal to a contemporary audience. In addition to some of the perennial questions posed by philosophers, such as "Can we know anything, and if so, what?", "What is the fundamental nature of reality?", and "What does human flourishing consist in?", this volume looks at what medieval thinkers had to say, for instance, about our obligations towards animals and the environment, freedom of speech, and how best to organize ourselves politically. The book examines certain aspects of the thought of several well-known medieval figures, but it also introduces students to many important, yet underappreciated figures and traditions. It includes guidance for how to read medieval texts, provokes reflection through a series of study questions at the end of each chapter, and gives pointers for where interested readers can continue their exploration of medieval philosophy and medieval thought more generally. Key Features Covers the contributions of women to medieval philosophy, providing students with a fuller understanding of who did philosophy during the Middle Ages Includes a focus on certain topics that are usually ignored, such as animal rights, love, and political philosophy, providing students with a fuller range of interests that medieval philosophers had Gives space to non-Aristotelian forms of medieval thought Includes useful features for student readers like study questions and suggestions for further reading in each chapter

What does it mean to be a Jewish woman today? To an Orthodox woman, it means living a religious way of life in which serving God totally defines her self-perception and her role as wife and mother. For the secular woman, it means having a sense of belonging, although not necessarily to a specific Jewish community. Most contemporary Jewish women fall somewhere in between, but at the core of all of their identities is a complex interweaving of religious and ethnic elements, a shared history, and a collective memory of periods of prejudice, persecution, wandering, and resettlement.

Focusing on Jewish women in the United States and Britain, Adrienne Baker examines such issues as women's role in religious law, the spectrum of synagogue observance, the mother's role as conveyor of tradition, conversion and inter- faith marriages, and sexuality. In particular, the book examines the impact of feminism on Jewish women and their culture, uncovering the counterinfluences of tradition and new freedoms on women's lives.

Are mysticism and morality compatible or at odds with one another? If mystical experience embraces a form of non-dual consciousness, then in such a state of mind, the regulative dichotomy so basic to ethical discretion would seemingly be transcended and the very foundation for ethical decisions undermined. Venturing Beyond - Law and Morality in Kabbalistic Mysticism is an investigation of the relationship of the mystical and moral as it is expressed in the particular tradition of Jewish mysticism known as the Kabbalah. The particular themes discussed include the denigration of the non-Jew as the ontic other in kabbalistic anthropology and the eschatological crossing of that boundary anticipated in the instituition of religious conversion; the overcoming of the distinction between good and evil in the mystical experience of the underlying unity of all things; divine suffering and the ideal of spiritual poverty as the foundation for transmoral ethics and hypernomian lawfulness.

Yehudis Fletcher was six years old when she decided to find out if there was actually a G-d.

One Sabbath evening, she dared to defy a fundamental rule. She didn’t wash her hands before breaking bread. At the table, Yehudis braced herself for a terrible, biblical punishment: being swallowed by the ground or consumed by fire. But nothing happened.

It was at this moment that she discovered a spark within that would grow to make her invincible.

As the daughter of a rabbi raised in an Orthodox Jewish community, Yehudis struggled to conform to the strict expectations placed upon her and her siblings. Outspoken, curious and desperate to know more about G-d, she felt fenced in by arbitrary rules and questions left unanswered.

As she grew older, these restrictions intensified and her questions for G-d hung heavier than ever. Repeatedly let down by those who were supposed to protect her and pushed on to a path that seemed to take her further away from who she really was, she began to yearn for a life where she could embrace all facets of herself.

When Yehudis’s sexuality came to blows with the expectations of her family and her community, the pressure to inhabit a binary position reached fever pitch. Confronted with either losing the faith she loved or losing herself, Yehudis made the most daring decision of all: she decided to stay.

Wry and exhilarating, Chutzpah is a fearless exploration of what is possible when one person simply refuses to choose between abandoning their roots and abandoning themselves.

The Babylonian Talmud was compiled in the third through sixth centuries CE, by rabbis living under Sasanian Persian rule in the area between the Tigris and Euphrates rivers. What kind of society did these rabbis inhabit? What effect did that society have on important rabbinic texts?
In this book Richard Kalmin offers a thorough reexamination of rabbinic culture of late antique Babylonia. He shows how this culture was shaped in part by Persia on the one hand, and by Roman Palestine on the other. The mid fourth century CE in Jewish Babylonia was a period of particularly intense "Palestinianization," at the same time that the Mesopotamian and east Persian Christian communities were undergoing a period of intense "Syrianization." Kalmin argues that these closely related processes were accelerated by third-century Persian conquests deep into Roman territory, which resulted in the resettlement of thousands of Christian and Jewish inhabitants of the eastern Roman provinces in Persian Mesopotamia, eastern Syria, and western Persia, profoundly altering the cultural landscape for centuries to come.
Kalmin also offers new interpretations of several fascinating rabbinic texts of late antiquity. He shows how they have often been misunderstood by historians who lack attentiveness to the role of anonymous editors in glossing or emending earlier texts and who insist on attributing these texts to sixth century editors rather than to storytellers and editors of earlier centuries who introduced changes into the texts they learned and transmitted. He also demonstrates how Babylonian rabbis interacted with the non-rabbinic Jewish world, often in the form of the incorporation of centuries-oldnon-rabbinic Jewish texts into the developing Talmud, rather than via the encounter with actual non-rabbinic Jews in the streets and marketplaces of Babylonia. Most of these texts were "domesticated" prior to their inclusion in the Babylonian Talmud, which was generally accomplished by means of the rabbinization of the non-rabbinic texts. Rabbis transformed a story's protagonists into rabbis rather than kings or priests, or portrayed them studying Torah rather than engaging in other activities, since Torah study was viewed by them as the most important, perhaps the only important, human activity.
Kalmin's arguments shed new light on rabbinic Judaism in late antique society. This book will be invaluable to any student or scholar of this period.

In The Lord, the Giver of Life: Spirit in Relation to Creation , Aaron T. Smith argues that the Spirit in which God exists is not a mode of being but a pattern of relation, which enfolds the world in each moment and gives it a life coordinated with God's. "God" and "world" find mutual determination in the eschatological achievement of covenantal existence, in the triumph of love. Smith offers a new take on the biblical story of creation by bringing intricate interpretation of Genesis into productive dialogue with prominent voices of the Christian tradition as well as contributions from modern science and philosophy. The creation is not primarily a collection of discrete things, but the divinely-willed event of communion, which takes temporal shape within histories of generation, or the history of each generation. The human creature exists authentically in the time-framing of promise and fulfillment, coming to perceive the giving of life as good and right in the manner of the biblical covenant, and coming to desire it again - gladly consenting to life's interdependent generation.

Israel Shahak was a remarkable man. Born in the Warsaw ghetto and a survivor of Belsen, Shahak arrived in Israel in 1945. Brought up under Jewish Orthodoxy and Hebrew culture, he consistently opposed the expansion of the borders of Israel from 1967.

In this extraordinary and highly acclaimed book, Shahak embarks on a provocative study of the extent to which the secular state of Israel has been shaped by religious orthodoxies of an invidious and potentially lethal nature. Drawing on the Talmud and rabbinical laws, Shahak argues that the roots of Jewish chauvinism and religious fanaticism must be understood before it is too late.

Written from a humanitarian viewpoint by a Jewish scholar, this is a rare and highly controversial criticism of Israel that will both excite and disturb readers worldwide.

Halakha and the Challenge of Israeli Sovereignty examines the issues surrounding national, political, and religious sovereignty from the vantage point of halakha and its evolution. The work analyzes the efforts of the interpretative communities who adhered to halakha-the rabbinical authorities-as well as other groups who endeavored to help or to change it: the Jewish jurists in Eretz Israel who sought to integrate sections of halakha into the Jewish collective; and the religious academics who wanted more meaningful recognition of halakha in non-halakhic values. The assessment extends from the beginning of the Jewish national movement in the last two decades of the 19th century to the first two decades of the State of Israel, when weighty problems arose that required a halakhic response to the challenge of sovereignty. In this, the volume sheds light on the pliable nature of the concept of halakha, particularly in conjunction with its application to the notion of sovereignty.

The first in the Magerman Educational Siddur Series, The Koren Children's Siddur created for the early elementary grades, combines stimulating and beautiful illustrations with thought-provoking educational components on each page to provide teachers and parents with an educational resource as much as a conventional siddur. The siddur, for kindergarten, first and second grades, is also accompanied by a comprehensive Teacher and Parents Guide to maximize the educational potential of this beginner's siddur.