Ve Ed Ya Aleh Gen 2

Sixty-six colleagues, friends, and former students of Edward L. Greenstein present essays honoring him upon his retirement. Throughout Greenstein's half-century career he demonstrated expertise in a host of areas astonishing in its breadth and depth, and each of the essays in these two volumes focuses on an area of particular interest to him. Volume 1 includes essays on ancient Near Eastern studies, Biblical Hebrew and Northwest Semitic languages, and biblical law and narrative. Volume 2 includes essays on biblical wisdom and poetry, biblical reception and exegesis, and postmodern readings of the Bible.

Sixty-six colleagues, friends, and former students of Edward L. Greenstein present essays honoring him upon his retirement. Throughout Greenstein's half-century career he demonstrated expertise in a host of areas astonishing in its breadth and depth, and each of the essays in these two volumes focuses on an area of particular interest to him. Volume 1 includes essays on ancient Near Eastern studies, Biblical Hebrew and Northwest Semitic languages, and biblical law and narrative. Volume 2 includes essays on biblical wisdom and poetry, biblical reception and exegesis, and postmodern readings of the Bible.

Jewish Bible commentary in the Middle Ages took on two aspects, the Sephardic and the Ashkenazic. The first, Spanish interpretation, developed in a Muslim surrounding, which appreciated secular studies, the sciences, and Arabic literature, much of which it had translated from Greek. These studies made their mark on Bible exegesis, which sought the simple straightforward sense (peshat) of a verse and its grammatical meaning. The Ashkenazic school, however, situated in France and Germany, was firmly anchored in the rabbinic study hall and its exegesis was a continuation of the methods of Midrash and Aggadah as practiced in Mishnah and Talmud. In the beginning of the twelfth century, Ashkenazic commentary in northern France took on a new face. Contact with the outside world, including Christian scholarship, and partial knowledge of general studies, brought the Ashkenazi Jewish commentators to the realization that the Bible, besides being a religious text, was also literature. As literature, many features including the order of biblical pericopes or units attracted attention. The classic commentators, Rashi in France, Ibn Ezra in Toledo and Ramban (Nahmanides) in northern Spain all dealt with biblical order. Order as Meaning cites many cases of sequential arrangement and juxtaposition taken from the rabbinic period as well as from the above three commentators, explaining what there was to learn from such a study.

Winner of the Jewish Book Council Nahum M. Sarna Memorial Award in Scholarship This book explores the reception history of the most important Jewish Bible commentary ever composed, the Commentary on the Torah of Rashi (Shlomo Yitzhaki; 1040-1105). Though the Commentary has benefited from enormous scholarly attention, analysis of diverse reactions to it has been surprisingly scant. Viewing its path to preeminence through a diverse array of religious, intellectual, literary, and sociocultural lenses, Eric Lawee focuses on processes of the Commentary's canonization and on a hitherto unexamined--and wholly unexpected--feature of its reception: critical, and at times astonishingly harsh, resistance to it. Lawee shows how and why, despite such resistance, Rashi's interpretation of the Torah became an exegetical classic, a staple in the curriculum, a source of shared religious vocabulary for Jews across time and place, and a foundational text that shaped the Jewish nation's collective identity. The book takes as its larger integrating perspective processes of canonicity as they shape how traditions flourish, disintegrate, or evolve. Rashi's scriptural magnum opus, the foremost work of Franco-German (Ashkenazic) biblical scholarship, faced stiff competition for canonical supremacy in the form of rationalist reconfigurations of Judaism as they developed in Mediterranean seats of learning. It nevertheless emerged triumphant in an intense battle for Judaism's future that unfolded in late medieval and early modern times. Investigation of the reception of the Commentary throws light on issues in Jewish scholarship and spirituality that continue to stir reflection, and even passionate debate, in the Jewish world today.

Jewish Culture and Creativity honors the wide-ranging scholarship of Prof. Michael Fishbane with contributions of his students on subjects that cover the gamut of Jewish studies, from biblical and rabbinic literature to medieval and modern Jewish culture, and concluding with case studies of the creative application of Prof. Fishbane’s thought and theology in contemporary Jewish life. The innovative scholarship represented in this volume offers critical new perspectives from antiquity to contemporary Judaism and will serve as a stimulus for new directions in and beyond the field of Jewish studies.

In Babel: Political Rhetoric of a Confused Legacy, Samuel L. Boyd offers a new reading of the Tower of Babel in Genesis 11:1-9. Using recent insights on the rhetoric of Neo-Assyrian politics and its ideology of governance as well as advances in biblical studies, Boyd shows how the Tower of Babel was not originally about a tower, Babylon, or the advent of multilingualism, at least in the earliest phases of the history and literary context of the story. Rather, the narrative was a critique against the Assyrian empire using themes of human overreach found in many places in Genesis 1-11. Boyd clarifies how idioms of Assyrian governance could have found their way into the biblical text, and how the Hebrew of Genesis 11:1-9 itself leads to a different translation of the passage than found in versions of the Bible, one that does not involve language. This new reading sheds light on how the story became about language. Boyd argues that this new understanding of Babel also illuminates aspects of the call of Abram when the Tower of Babel is interpreted as a story about something other than the origin of multilingualism. Finally, he frames the historical-critical research on the biblical passage and its reception in ancient Jewish, Christian, and Islamic sources with the uses of the Tower of Babel in modern politics of language and nationalism. He demonstrates how and why Genesis 11:1-9 has become so useful, in often detrimental ways, to the modern nation-state. Boyd explores this intellectual history of the passage into current events in the twenty-first century and offers perspectives on how a new reading of the Tower of Babel can speak to the current cultural and political moment and offer correctives on the uses and abuses of the Bible in the public sphere.

The book of Esther is one of the most challenging books in the Hebrew Bible/Old Testament, not only because of the difficulty of understanding the book itself in its time, place, and literary contexts, but also for the long and tortuous history of interpretation it has generated in both Jewish and Christian traditions. In this volume, Isaac Kalimi addresses both issues. He situates 'traditional' literary, textual, theological, and historical-critical discussion of Esther alongside comparative Jewish and Christian interpretive histories, showing how the former serves the latter. Kalimi also demonstrates how the various interpretations of the Book of Esther have had an impact on its reception history, as well as on Jewish-Christian relations. Based on meticulous and comprehensive analysis of all available sources, Kalimi's volume fills a gap in biblical, Jewish, and Christian studies and also shows how and why the Book of Esther became one of the central books of Judaism and one of the most neglected books in Christianity.

Esther is the most visual book of the Hebrew Bible and largely crafted in the Fourth Century BCE by an author who was clearly au fait with the rarefied world of the Achaemenid court. It therefore provides an unusual melange of information which can enlighten scholars of Ancient Iranian Studies whilst offering Biblical scholars access into the Persian world from which the text emerged. In this book, Lloyd Llewellyn-Jones unlocks the text of Esther by reading it against the rich iconographic world of ancient Persia and of the Near East. Ancient Persia and the Book of Esther is a cultural and iconographic exploration of an important, but often undervalued, biblical book, and Llewellyn-Jones presents the book of Esther as a rich source for the study of life and thought in the Persian Empire. The author reveals answers to important questions, such as the role of the King's courtiers in influencing policy, the way concubines at court were recruited, the structure of the harem in shifting the power of royal women, the function of feasting and drinking in the articulation of courtly power, and the meaning of gift-giving and patronage at the Achaemenid court.