The Contemporary Torah

This adaptation of the JPS translation of the Torah (1962) will appeal to readers who are interested in a historically based picture of social gender roles in the Bible as well as those who have become accustomed to gender-sensitive English in other aspects of their lives. Many contemporary Bible scholars contend that the Bible's original audience understood that the references to God as male simply reflected gendered social roles at the time. However, evidence for this implicit assumption is ambiguous. Accordingly, in preparing this new edition, the editors sought language that was more sensitive to gender nuances, to reflect more accurately the perceptions of the original Bible readers. In places where the ancient audience probably would not have construed gender as pertinent to the text's plain sense, the editors changed words into gender-neutral terms; where gender was probably understood to be at stake, they left the text as originally translated, or even introduced gendered language where none existed before. They made these changes regardless of whether words referred to God, angels, or human beings. For example, the phrase originally translated in the 1962 JPS Torah as "every man as he pleases" has been rendered here "each of us as we please" (Deut. 12:8). Similarly, "man and beast" now reads "human and beast" (Exod. 8:14), since the Hebrew word adam is meant to refer to all human beings, not only to males. Conversely, the phrase "the persons enrolled" has been changed to "the men enrolled" (Num. 26:7), to reflect the fact that only men were counted in census-taking at this time. In most cases, references to God are rendered in gender neutral language. A special case in point: the unpro-nounceable four-letter name for the Divine, the Tetragammaton, is written in unvocalized Hebrew, conveying to the reader that the Name is something totally "other"-- beyond our speech and understanding. Readers can choose to substitute for this unpronounceable Name any of the numerous divine names offered by Jewish tradition, as generations have before our time. In some instances, however, male imagery depicting God is preserved because it reflects ancient society's view of gender roles. David Stein's preface provides an explanation of the methodology used, and a table delineates typical ways that God language is handled, with sample verses. Occasional notes applied to the Bible text explain how gender is treated; longer supplementary notes at the end of the volume comment on special topics related to this edition. In preparing this work, the editors undertook a thorough and comprehensive analysis of the Torah's gender ascriptions. The result is a carefully rendered alternative to the traditional JPS translation. The single most innovative aspect of the gender-sensitive translation offered in The Contemporary Torah is its treatment of the Hebrew word 'ish as a term of affiliation more than of gender. Scholars seeking a fuller explanation of that treatment are invited to read David E.S. Stein's articles in the Journal of Hebrew Scriptures (2008) and in Hebrew Studies (2008).

Torah Tutor explores the Bible's early books highlighting themes for moral, spiritual and intellectual growth. This contemporary self-guided study is ideal for individual seekers and group discussions.

In The Heart of Torah, Rabbi Shai Held's Torah essays--two for each weekly portion--open new horizons in Jewish biblical commentary.

Whether you are studying the Bible for the first time or you're simply curious about its history and contents, you will find everything you need in this "accessible, well-written handbook to Jewish belief as set forth in the Torah" (The Jerusalem Post). George Robinson, author of the acclaimed Essential Judaism, begins by recounting the various theories of the origins of the Torah and goes on to explain its importance as the core element in Jewish belief and practice. He discusses the basics of Jewish theology and Jewish history as they are derived from the Torah, and he outlines how the Dead Sea Scrolls and other archaeological discoveries have enhanced our understanding of the Bible. He introduces us to the vast literature of biblical commentary, chronicles the evolution of the Torah’s place in the synagogue service, offers an illuminating discussion of women and the Bible, and provides a study guide as a companion for individual or group Bible study. In the book’s centerpiece, Robinson summarizes all fifty-four portions that make up the Torah and gives us a brilliant distillation of two thousand years of biblical commentaries—from the rabbis of the Mishnah and the Talmud to medieval commentators such as Rashi, Maimonides, and ibn Ezra to contemporary scholars such as Nahum Sarna, Nechama Leibowitz, Robert Alter, and Everett Fox. This extraordinary volume—which includes a listing of the Torah reading cycles, a Bible time line, glossaries of terms and biblical commentators, and a bibliography—will stand as the essential sourcebook on the Torah for years to come.

Reconnect with the power and promise of engagement with Torah—from a modern men's perspective. This major contribution to modern biblical commentary addresses the most important concerns of modern men—issues like relationships, sexuality, ambition, work and career, body image, aging, and life passages—by opening them up to the messages of the Torah. It includes commentaries by some of the most creative and influential rabbis, cantors, journalists, media figures, educators, professors, authors, communal leaders, and musicians in contemporary Jewish life, and represents all denominations in Judaism. Featuring poignant and probing reflections on the weekly Torah portions, this collection shows men how the messages of the Torah intersect with their own lives by focusing on modern men’s issues. Ideal for anyone wanting a new, exciting view of Torah, this rich resource offers perspectives to inspire all of us to gain deeper meaning from the Torah as well as a heightened appreciation of Judaism and its relevance to our lives. Contributors: Rabbi Howard A. Addison • Rabbi Bradley Shavit Artson • Doug Barden • Rabbi Tony Bayfield, DD • Ariel Beery • Rabbi Joseph Black • Rabbi Mitchell Chefitz • Dr. Norman J. Cohen • Rabbi Mike Comins • Rabbi Elliot N. Dorff, PhD • Rabbi Dan Ehrenkrantz • Rabbi Dov Peretz Elkins • Rabbi Edward Feinstein • Rabbi Mordecai Finley, PhD • Wayne L. Firestone • Rabbi David J. Gelfand • Dr. Sander L. Gilman • Ari L. Goldman • Rabbi Daniel Gordis, PhD • Rabbi Arthur Green • Rabbi Steven Greenberg • Joel Lurie Grishaver • Rabbi Donniel Hartman, PhD • Rabbi Hayim Herring, PhD • Peter Himmelman • Rabbi Walter Homolka, PhD • Rabbi Reuven Kimelman • Rabbi Elliott Kleinman • Cantor Jeff Klepper • Rabbi Peter S. Knobel • Rabbi Harold S. Kushner • Rabbi Daniel Landes • Rabbi Steven Z. Leder • Prof. Julius Lester • Rabbi Robert N. Levine, DD • Rabbi Joseph B. Meszler • Rabbi John Moscowitz • Rabbi Perry Netter • Rabbi Kerry M. Olitzky • Rabbi Stephen S. Pearce, PhD • Rabbi Daniel F. Polish • Dennis Prager • Rabbi Jack Riemer • Rabbi Stephen B. Roberts • Rabbi David B. Rosen • Rabbi Jeffrey K. Salkin • Rabbi Sidney Schwarz, PhD • Rabbi Rami Shapiro • Rabbi Charles Simon • Rabbi Elie Kaplan Spitz • Craig Taubman • Rabbi Levi Weiman-Kelman • Rabbi Simkha Y. Weintraub • Rabbi Avraham (Avi) Weiss • Dr. Ron Wolfson • Rabbi David J. Wolpe • Rabbi David Woznica • Rabbi Sheldon Zimmerman • Rabbi Daniel G. Zemel

In "Wisdom From All My Teachers" innovative Jewish educators explore the nature of Torah study and its relationship to personal moral development; the role of worldly wisdom in Torah education; the cultivation of the student's soul and love and awe of God; the challenges of teaching Bible and Talmud to contemporary students; the use of philosophy in the Jewish curriculum; and the shaping of the religious personality.The twenty essays in this volume are both descriptive and prescriptive. The authors represent a remarkable cross-section of contemporary educators; both men and women, teachers with but a few years of experience, side by side with the leading figures in Jewish education.