Fifty Shades Of Talmud

"In this lighthearted, in-depth tour of sexuality within the Talmud, come eavesdrop at the first rabbis' locker-room door as they discuss every aspect of sexual relations--how, when, where, with whom--often in startlingly explicit fashion. Author Maggie Anton reveals how Jewish tradition is more progressive in many respects, and more bawdy, than one might think"--Page 4 of cover.

"In this lighthearted, in-depth tour of sexuality within the Talmud, come eavesdrop at the first rabbis' locker-room door as they discuss every aspect of sexual relations--how, when, where, with whom--often in startlingly explicit fashion. Author Maggie Anton reveals how Jewish tradition is more progressive in many respects, and more bawdy, than one might think"--Page 4 of cover.

Is laughter essential to Jewish identity? Do Jews possess special radar for recognizing members of the tribe? Since Jews live longer and make love more often, why don't more people join the tribe? "More deli than deity" writer Nancy Kalikow Maxwell poses many such questions in eight chapters--"Worrying," "Kvelling," "Dying," "Noshing," "Laughing," "Detecting," "Dwelling," and "Joining"--exploring what it means to be "typically Jewish." While unearthing answers from rabbis, researchers, and her assembled Jury on Jewishness (Jewish friends she roped into conversation), she--and we--make a variety of discoveries. For example: Jews worry about continuity, even though Rabbi Mordechai of Lechovitz prohibited even that: "All worrying is forbidden, except to worry that one is worried." Kvell-worthy fact: About 75 percent of American Jews give to charity versus 63 percent of Americans as a whole. Since reciting Kaddish brought secular Jews to synagogue, the rabbis, aware of their captive audience, moved the prayer to the end of the service. Who's Jewish? About a quarter of Nobel Prize winners, an estimated 80 percent of comedians at one point, and the winner of Nazi Germany's Most Perfect Aryan Child Contest. Readers will enjoy learning about how Jews feel, think, act, love, and live. They'll also schmooze as they use the book's "Typically Jewish, Atypically Fun" discussion guide.

“A lushly detailed look into a fascinatingly unknown time and culture—a tale of Talmud, sorcery, and a most engaging heroine!”—Diana Gabaldon, author of the bestselling Outlander series Hisdadukh, blessed to be beautiful and learned, is the youngest child of Talmudic sage Rav Hisda. The world around her is full of conflict. Rome, fast becoming Christian, battles Zoroastrian Persia for dominance while Rav Hisda and his colleagues struggle to establish new Jewish traditions after the destruction of Jerusalem's Holy Temple. Against this backdrop Hisdadukh embarks on the tortuous path to become an enchantress in the very land where the word 'magic' originated. But the conflict affecting Hisdadukh most intimately arises when her father brings his two best students before her, a mere child, and asks her which one she will marry. Astonishingly, the girl replies, “Both of them.” Soon she marries the older student, although it becomes clear that the younger one has not lost interest in her. When her new-found happiness is derailed by a series of tragedies, a grieving Hisdadukh must decide if she does, indeed, wish to become a sorceress. Based on actual Talmud texts and populated with its rabbis and their families, Rav Hisda's Daughter: Book I – Apprentice brings the world of the Talmud to life—from a woman's perspective.

Adapted from the author's adult novel, Rashi's Daughters, Book I: Joheved.

In 1068 the scholar Salomon ben Isaac returns home to Troyes, France to take over the family winemaking business and embark on a path that will indelibly influence the Jewish world, writing the first Talmud commentary and secretly teaching Talmud to his daughters.

This is a new presentation of the philosophy of the Talmud. The Talmud is not a work of formal philosophy, but much of what it says is relevant to philosophical enquiry, including issues explored in contemporary debates. In particular, the Talmud has original ideas about the relation between universal ethics and the ethics of a particular community. This leads into a discussion on the relation between morality and ritual, and also about the epistemological role of tradition. The book explains the paradoxes of Talmudic Judaism as arising from a philosophy of revolution, stemming from Jewish origins as a band of escaped slaves, determined not to reproduce the slave-society of Egypt. From this arises a daring humanism, and an emphasis on justice in this world rather than on other-worldly spirituality. A strong emphasis on education and the cultivation of rationality also stems from this. Governing the discussion is a theory of logic that differs significantly from Greek logic. Talmudic logic is one of analogy, not classification and is peculiarly suited to discussions of moral and legal human situations. This book will be of interest to those in the fields of philosophy, religion and the history of ideas, whether students, teachers and academics, or the interested general reader.