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Harvard's Judaica Collection is one of the world's great Judaica collections, and is the largest collection of Israeli and Israel-related publications outside of Israel. This book traces the history of the collection from Harvard's founding, with special emphasis on the accelerated growth in the past four decades.
The authoritative new account of the BibleÕs origins, illuminating the 1,600-year tradition that shaped the Christian and Jewish holy books as millions know them today. The Bible as we know it today is best understood as a process, one that begins in the tenth century BCE. In this revelatory account, a world-renowned scholar of Hebrew scripture joins a foremost authority on the New Testament to write a new biography of the Book of Books, reconstructing Jewish and Christian scriptural histories, as well as the underappreciated contest between them, from which the Bible arose. Recent scholarship has overturned popular assumptions about IsraelÕs past, suggesting, for instance, that the five books of the Torah were written not by Moses but during the reign of Josiah centuries later. The sources of the Gospels are also under scrutiny. Konrad Schmid and Jens Schršter reveal the long, transformative journeys of these and other texts en route to inclusion in the holy books. The New Testament, the authors show, did not develop in the wake of an Old Testament set in stone. Rather the two evolved in parallel, in conversation with each other, ensuring a continuing mutual influence of Jewish and Christian traditions. Indeed, Schmid and Schršter argue that Judaism may not have survived had it not been reshaped in competition with early Christianity. A remarkable synthesis of the latest Old and New Testament scholarship, The Making of the Bible is the most comprehensive history yet told of the worldÕs best-known literature, revealing its buried lessons and secrets.
Is there a moment in history when a work receives its ideal interpretation? Or is negotiation always required to preserve the past and accommodate the present? The freedom of interpretation, Charles Rosen suggests in these sparkling explorations of music and literature, exists in a delicate balance with fidelity to the identity of the original work. Rosen cautions us to avoid doctrinaire extremes when approaching art of the past. To understand Shakespeare only as an Elizabethan or Jacobean theatergoer would understand him, or to modernize his plays with no sense of what they bring from his age, deforms the work, making it less ambiguous and inherently less interesting. For a work to remain alive, it must change character over time while preserving a valid witness to its earliest state. When twentieth-century scholars transformed Mozart's bland, idealized nineteenth-century image into that of a modern revolutionary expressionist, they paradoxically restored the reputation he had among his eighteenth-century contemporaries. Mozart became once again a complex innovator, challenging to perform and to understand. Drawing on a variety of critical methods, Rosen maintains that listening or reading with intensity-for pleasure-is the one activity indispensable for full appreciation. It allows us to experience multiple possibilities in literature and music, and to avoid recognizing only the revolutionary elements of artistic production. By reviving the sense that works of art have intrinsic merits that bring pleasure, we justify their continuing existence.
The collected works of William Z. Spiegelman, who was a prominent Jewish journalist and editor for the Jewish Telegraphic Agency in New York City in the 1910s and 1920s, and an important Zionist official at the Jewish national Fund in the 1930s and 1940s. Includes illustrations, an index and a complete bibliography.
Is the Holocaust Vanishing? explores the ramifications of the passing of survivors for Holocaust studies, the removal of the Jew from Holocaust studies, and what all of this means for Jewish identity after the Holocaust. The book consists of years of reflection and wrestling with these issues on the part of a man who is a Holocaust survivor, a rabbi, and a professor of Holocaust studies.
Biography: Neusner is a social commentator, a post-Holocaust theologian, and an outspoken political figure. Jacob Neusner (born 1932) is one of the most important figures in the shaping of modern American Judaism. He was pivotal in transforming the study of Judaism from an insular project only conducted by—and of interest to—religious adherents to one which now flourishes in the secular setting of the university. He is also one of the most colorful, creative, and difficult figures in the American academy. But even those who disagree with Neusner’s academic approach to ancient rabbinic texts have to engage with his pioneering methods. In this comprehensive biography, Aaron Hughes shows Neusner to be much more than a scholar of rabbinics. He is a social commentator, a post-Holocaust theologian, and was an outspoken political figure during the height of the cultural wars of the 1980s. Neusner’s life reflects the story of what happened as Jews migrated to the suburbs in the late 1940s, daring to imagine new lives for themselves as they successfully integrated into the fabric of American society. It is also the story of how American Jews tried to make sense of the world in the aftermath of the extermination of European Jewry and the subsequent creation of the State of Israel in 1948, and how they sought to define what it meant to be an American Jew. Unlike other great American Jewish thinkers, Neusner was born in the U.S., and his Judaism was informed by an American ethos. His Judaism is open, informed by and informing the world. It is an American Judaism, one that has enabled American Jews—the freest in history—to be fully American and fully Jewish.
What does it mean to be told you have an increased risk of genetic breast cancer because you are of Ashkenazi Jewish origin? In a time of ever increasing knowledge about variations in genetic disease risk among different populations, there is a pressing need for research regarding the implications of such information for members of high-risk populations. With first hand, intimate descriptions of women's experiences of being Jewish and of being at increased risk of genetic breast cancer, this book offers new insight into the ongoing debates regarding the implications of genetic research for populations, and of new genetic knowledge for individual and collective identity.