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Talmuda de-Eretz Israel: Archaeology and the Rabbis in Late Antique
Palestine brings together an international community of historians,
literature scholars and archaeologists to explore how the
integrated study of rabbinic texts and archaeology increases our
understanding of both types of evidence, and of the complex culture
which they together reflect. This volume reflects a growing
consensus that rabbinic culture was an "embodied" culture,
presenting a series of case studies that demonstrate the value of
archaeology for the contextualization of rabbinic literature. It
steers away from later twentieth-century trends, particularly in
North America, that stressed disjunction between archaeology and
rabbinic literature, and seeks a more holistic approach.
The book of Esther was a conscious reaction to much of the
conventional wisdom of its day, challenging beliefs regarding the
Jerusalem Temple, the land of Israel, Jewish law, and even God.
Aaron Koller identifies Esther as primarily a political work, and
shows that early reactions ranged from ignoring the book to
'rewriting' Esther in order to correct its perceived flaws. But few
biblical books have been read in such different ways, and the vast
quantity of Esther-interpretation in rabbinic literature indicates
a conscious effort by the Rabbis to present Esther as a story of
faith and traditionalism, and bring it into the fold of the grand
biblical narrative. Koller situates Esther, and its many
interpretations, within the intellectual and political contexts of
Ancient Judaism, and discusses its controversial themes. His
innovative line of enquiry will be of great interest to students
and scholars of Bible and Jewish studies.
Unbinding Isaac takes readers on a trek of discovery for our times
into the binding of Isaac story. Nineteenth-century Danish
philosopher Søren Kierkegaard viewed the story as teaching
suspension of ethics for the sake of faith, and subsequent Jewish
thinkers developed this idea as a cornerstone of their religious
worldview. Aaron Koller examines and critiques Kierkegaard’s
perspective—and later incarnations of it—on textual, religious,
and ethical grounds. He also explores the current of criticism of
Abraham in Jewish thought, from ancient poems and midrashim to
contemporary Israel narratives, as well as Jewish responses to the
Akedah over the generations. Finally, bringing together these
multiple strands of thought—along with modern knowledge of human
sacrifice in the Phoenician world—Koller offers an original
reading of the Akedah. The biblical God would like to want child
sacrifice—because it is in fact a remarkable display of
devotion—but more than that, he does not want child sacrifice
because it would violate the child’s autonomy. Thus, the high
point in the drama is not the binding of Isaac but the moment when
Abraham is told to release him. The Torah does not allow child
sacrifice, though by contrast, some of Israel’s neighbors viewed
it as a religiously inspiring act. The binding of Isaac teaches us
that an authentically religious act cannot be done through the harm
of another human being. Download a Study Guide
The book of Esther was a conscious reaction to much of the
conventional wisdom of its day, challenging beliefs regarding the
Jerusalem Temple, the land of Israel, Jewish law, and even God.
Aaron Koller identifies Esther as primarily a political work, and
shows that early reactions ranged from ignoring the book to
'rewriting' Esther in order to correct its perceived flaws. But few
biblical books have been read in such different ways, and the vast
quantity of Esther-interpretation in rabbinic literature indicates
a conscious effort by the Rabbis to present Esther as a story of
faith and traditionalism, and bring it into the fold of the grand
biblical narrative. Koller situates Esther, and its many
interpretations, within the intellectual and political contexts of
Ancient Judaism, and discusses its controversial themes. His
innovative line of enquiry will be of great interest to students
and scholars of Bible and Jewish studies.
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