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At a glance, the Hebrew Bible presents the Levites as a group of ritual assistants and subordinates in Israel's cult. A closer look, however, reveals a far more complicated history behind the emergence of this group in Ancient Israel. A careful reconsideration of the sources provides new insights into the origins of the Levites, their social function and location, and the development of traditions that grew around them. The social location and self-perception of the Levites evolved alongside the network of clans and tribes that grew into a monarchic society, and alongside the struggle to define religious and social identity in the face of foreign cultures. This book proposes new ways to see not only how these changes affected Levite self-perception but also the manner in which this perception affected larger trends as Israelite religion evolved into nascent Judaism. By consulting the textual record, archaeological evidence, the study of cultural memory and social-scientific models, Mark Leuchter demonstrates that the Levites emerge as boundary markers and boundary makers in the definition of what it meant to be part of "Israel."
At a glance, the Hebrew Bible presents the Levites as a group of ritual assistants and subordinates in Israel's cult. A closer look, however, reveals a far more complicated history behind the emergence of this group in Ancient Israel. A careful reconsideration of the sources provides new insights into the origins of the Levites, their social function and location, and the development of traditions that grew around them. The social location and self-perception of the Levites evolved alongside the network of clans and tribes that grew into a monarchic society, and alongside the struggle to define religious and social identity in the face of foreign cultures. This book proposes new ways to see not only how these changes affected Levite self-perception but also the manner in which this perception affected larger trends as Israelite religion evolved into nascent Judaism. By consulting the textual record, archaeological evidence, the study of cultural memory and social-scientific models, Mark Leuchter demonstrates that the Levites emerge as boundary markers and boundary makers in the definition of what it meant to be part of "Israel."
In The “God of Israel” in History and Tradition, Michael Stahl examines the historical and ideological significances of the formulaic title “god of Israel” (’elohe yisra’el) in the Hebrew Bible using critical theory on social power and identity.
Written by leading experts in the field, The Book of Jeremiah: Composition, Reception, and Interpretation offers a wide-ranging treatment of the main aspects of Jeremiah. Its twenty-four essays fall under four main sections. The first section contains studies of a more general nature, and helps situate Jeremiah in the scribal culture of the ancient world, as well as in relation to the Torah and the Hebrew Prophets. The second section contains commentary on and interpretation of specific passages (or sections) of Jeremiah, as well as essays on its genres and themes. The third section contains essays on the textual history and reception of Jeremiah in Judaism and Christianity. The final section explores various theological aspects of the book of Jeremiah.
Hebrew Union College Annual is the flagship journal of Hebrew Union College Press and the primary face of Hebrew Union College-Jewish Institute of Religion to the academic world. From its inception in 1924, its goal has been to cultivate Jewish learning and facilitate the dissemination of cutting-edge scholarship across the spectrum of Jewish Studies, including Bible, Rabbinics, Language and Literature, History, Philosophy, and Religion. It was in January 1919 that a new quarterly journal first appeared on the American intellectual scene: the Journal of Jewish Lore and Philosophy was the first incarnation of what would later become the Hebrew Union College Annual. David Neumark, Professor of Philosophy at Hebrew Union College, conceived his journal as a clearinghouse for Jewish scholarship, and so the Hebrew Union College Annual remains today. With a history spanning nearly a century, it stands as a chronicle of Jewish scholarship through the twentieth century and into the twenty-first.
Contributors to this volume come together to honor the lifetime of work of Saul M. Olyan, Samuel Ungerleider Jr. Professor of Judaic Studies and Professor of Religious Studies at Brown University. Essays by his students, colleagues, and friends focus on and engage with his work on relationships in the Hebrew Bible, from the marking of status in relationships of inequality, to human family, friend, and sexual relationships, to relationships between divine beings. Contributors include Susan Ackerman, Klaus-Peter Adam, Rainer Albertz, Andrea Allgood, Debra Scoggins Ballentine, Bob Becking, John J. Collins, Stephen L. Cook, Ronald Hendel, T. M. Lemos, Nathaniel B. Levtow, Carol Meyers, Susan Niditch, Brian Rainey, Thomas Römer, Jordan D. Rosenblum, Rüdiger Schmitt, Jennifer Elizabeth Singletary, Kerry M. Sonia, Karen B. Stern, Stanley Stowers, Andrew Tobolowsky, Karel van der Toorn, Emma Wasserman, and Steven Weitzman.
Who were the early ancestors of East European Ashkenazic Jews, how were they related to the biblical Israelites/Judeans, and when and from where did they arrive in Eastern Europe? This book intends to answer these questions, but first it discusses some of the important questions that are neglected in the literature but important in the author’s work such as the ethnic composition of Canaan/Palestine and the switch from a patrilineal system (Israelites/Judeans) to a matrilineal one including converts (Jews). The author also discusses more present-day topics such as whether it is possible to determine if someone is (Ashkenazic) Jewish and a descendant of the biblical Israelites based on a genetic profile, and whether Ashkenazic Jews are more Jewish than Indian or Ethiopian Jews. Jits van Straten argues that the answer is negative in both cases, based on the official definition of who is a Jew. Finally, it is shown why East European Ashkenazis speak Yiddish without originating from a German-speaking region.
Moses Wilhelm Shapira's infamous Deuteronomy manuscripts -- long believed to be forgeries -- are of far greater significance than ever imagined. Idan Dershowitz shows that the text preserved in these manuscripts is not based on the book of Deuteronomy. On the contrary, it is a proto-biblical book, the likes of which has never before been seen.
This exploration of the Judean priesthood’s role in agricultural cultivation demonstrates that the institutional reach of Second Temple Judaism (516 BCE–70 CE) went far beyond the confines of its houses of worship, while exposing an unfamiliar aspect of sacred place-making in the ancient Jewish experience. Temples of the ancient world regularly held assets in land, often naming a patron deity as landowner and affording the land sanctity protections. Such arrangements can provide essential background to the Hebrew Bible’s assertion that God is the owner of the land of Israel. They can also shed light on references in early Jewish literature to the sacred landholdings of the priesthood or the temple.
The biblical record attempts to present the Levites as a clerus minor under the Aaronides, a second class priestly order occupying a mediating role between them and the larger Israelite public. But scholars have long recognized that this literary presentation obscures a much more complicated reality pertaining to the origin of the Levites and their role in the development of Israelite religion. This study provides a renewed examination of the Levites as a social entity within ancient Israel, providing a detailed picture of their origins, their ideas, their response to adversity, and the deep impact of the traditions they forged and preserved in literary form