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How can cradling, handling, or rubbing a text be said, ethically, to have made something happen? What, as readers or interpreters, may come off in our hands in as we maculate or mark the books we read? For Adam Zachary Newton, reading is anembodied practice wherein “ethics” becomes a matter of tact—in the doubled sense of touch and regard. With the image of the book lying in the hands of its readers as insistent refrain, To Make the Hands Impure cuts a provocative cross-disciplinary swath through classical Jewish texts, modern Jewish philosophy, film and performance, literature, translation, and the material text. Newton explores the ethics of reading through a range of texts, from the Talmud and Midrash to Conrad’s Nostromo and Pascal’s Le Mémorial, from works by Henry Darger and Martin Scorsese to the National September 11 Memorial and a synagogue in Havana, Cuba. In separate chapters, he conducts masterly treatments of Emmanuel Levinas, Mikhail Bakhtin, and Stanley Cavell by emphasizing their performances as readers—a trebled orientation to Talmud, novel, and theater/film. To Make the Hands Impure stages the encounter of literary experience and scriptural traditions—the difficult and the holy—through an ambitious, singular, and innovative approach marked in equal measure by erudition and imaginative daring.
The present volume is the seventeenth and last in this series of the Jerusalem Talmud. The four tractates of theSecond Order - Ta'aniot, Megillah, Hagigah, Mo'ed Qatan (Mašqin) - deal with different fasts and holidays as well as with the pilgrimage to the Temple. The texts are accompanied by an English translation and presented with full use of existing Genizah texts and with an extensive commentary explaining the Rabbinic background.
This collection of original materials provides a sweeping view of medieval and early modern Jewish ritual and religious practice. Including such diverse texts as ritual manuals, legal codes, mystical books, autobiographical writings, folk literature, and liturgical poetry, it testifies to the enormous variety of practices that characterized Judaism in the twelve hundred years between 600 and 1800 C.E. Its focus on religious practice and experience--how Judaism was actually lived by people from day to day--makes this anthology unique among the few sourcebooks available. The volume encompasses the broad scope and complex texture of Jewish religious practice, taking into account many aspects of Jewish culture that have hitherto been relatively neglected: the religious life of ordinary people, the role and status of women, art and aesthetics, and marginalized as well as remote Jewish communities. It introduces such remarkable personalities as Moses Maimonides, Leon Modena, and Gluckel of Hameln, and presents extraordinary texts on festival practice, Torah study, mystical communities, meditation, exorcism, the practice of charity, and folk rites marking birth and death. Representing state-of-the-art scholarship by distinguished academics from around the world, the volume includes many materials never before translated into English. Each text is preceded by an accessible introduction, making this book suitable for college and university students as well as a general audience. Whether read as a deliberate course of study or dipped into selectively for a glimpse into fascinating Jewish lives and places, Judaism in Practice holds rich rewards for any reader.
The present volume contains reflections on the desirability and even the necessity of the interreligious dialogue and of dialogical theology in an increasingly globalized world. A kaleidoscope of various religions, each with its own specificity and cultural singularity, characterizes plural, open societies. In this constellation, encounters with religious others allow us to reimagine and reconfigure our religious singularity. In the process of becoming interreligious, one dynamically and creatively shapes one's particularity in communication with others. The nightmare of a homogeneous society where the other has no place at all receives its alternative in the vision of a growing community in which one's cultural and religious identity is formed, affirmed, and transformed in dialogue with others. Meir, Ephraim, Prof. Dr. ist Professor für moderne jüdische Philosophie an der Bar-Ilan Universität in Ramat Gan, Israel, und arbeitet seit 2014 regelmäßig zweimal im Jahr als 'Emmanuel-Lévinas-Gastprofessor für jüdische Dialogstudien und interreligiöse Theologie' an der Akademie der Weltreligionen der Universität Hamburg. Schwerpunkte: moderne jüdische Philosophie, dialogisches Denken, interreligiöse Theologie.
This book provides a general introduction to Jewish law (Torah) for students of New Testament studies. This book will provide a general introduction to Jewish law (Torah) for students of New Testament studies. It will include a general discussion on the role of Jewish law in understanding Christian origins with particular reference to correcting the harsh and negative evaluations in a previous generation of scholarship and to showing how an understanding of Jewish law is extremely important in understanding the emergence of Christianity. There will also be a general chapter of the origins and sources of early Jewish law, including the biblical texts, the Dead Sea Scrolls, the pseudepigrapha, Josephus, Philo, and early rabbinic material. This will also provide a general introduction to the different ways Jewish law was interpreted. The rest of the book will be taken up by short chapters which will provide specific examples of Jewish law based on issues raised in the New Testament. These will include areas such as circumcision, Sabbath, food and purity, divorce, eye for an eye, family loyalties, ethnicity, and oaths. Throughout, the focus will not be on the 'correct' interpretation or historical accuracy of given gospel passages but rather the areas of Jewish law which illuminate the given New Testament passage. The idea is to provide readers with specific legal contexts for their own interpretations of New Testament passages. Continuum's Guides for the Perplexed are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.
This book argues that Mark's gospel was not written as late as c. 65-75 CE, but dates from sometime between the late 30s and early 40s CE. It challenges the use of the external evidence (such as Irenaeus and Clement of Alexandria) often used for dating Mark, relying instead on internal evidence from the gospel itself. James Crossley also questions the view that Mark 13 reflects the Jewish war, arguing that there are other plausible historical settings. Crossley argues that Mark's gospel takes for granted that Jesus fully observed biblical law and that Mark could only make such an assumption at a time when Christianity was largely law observant: and this could not have been later than the mid-40s, from which point on certain Jewish and gentile Christians were no longer observing some biblical laws (e.g. food, Sabbath).
In Torah Praxis after 70 CE, Oliver challenges conventional views of the Gospels of Matthew and Luke as well as the Acts of the Apostles. He reads the works not only against their Jewish “background” but also as early Jewish literature. In doing so, he questions the traditional classification of Luke-Acts as a “Greek” or Gentile-Christian text. To support his assertions, Dr. Oliver’s literary-historical investigation explores the question of Torah praxis in each book, citing evidence that suggests several ritual Jewish practices remained fixtures in the Jesus movement and that Jewish followers of Jesus played key roles in forming the ekklesia well into the first century CE.
Informed by the paradigmatic shift in ritual and liturgical studies, this volume offers analyses of key ritual traditions in early Christianity. The case studies focus on the dynamic formation and transformation of rituals in the context of Greco-Roman religion, Judaism, and Islam.
God is gracious, holy, and present. As a book about how to worship and how to live, Leviticus unfurls these critical characteristics of God in relation to humanity. In the thirty-third volume in the Believers Church Bible Commentary series, Old Testament scholar Perry B. Yoder argues that the oft-neglected book of Leviticus discloses valuable truths, symbols, and practices of the New Testament. Traversing difficult interpretive territory such as the sacrificial system, purity laws, and priestly instructions, Yoder writes with a clarity and nuance that will interest a wide swath of readers. He eloquently poses for readers the focal question of Leviticus: how to live in the presence of God.
The history of Jews from the period of the Second Temple to the rise of Islam. From 'A History of the Mishnaic Law of Appointed Times, Part 1' This volume introduces the sources of Judaism in late antiquity to scholars in adjacent fields, such as the study of the Old and New Testaments, Ancient History, the ancient Near East, and the history of religion. In two volumes, leading American, Israeli, and European specialists in the history, literature, theology, and archaeology of Judaism offer factual answers to the two questions that the study of any religion in ancient times must raise. The first is, what are the sources -- written and in material culture -- that inform us about that religion? The second is, how have we to understand those sources in reconstructing the history of various Judaic systems in antiquity. The chapters set forth in simple statements, intelligible to non-specialists, the facts which the sources provide. Because of the nature of the subject and acute interest in it, the specialists also raise some questions particular to the study of Judaism, dealing with its historical relationship with nascent Christianity in New Testament times. The work forms the starting point for the study of all the principal questions concerning Judaism in late antiquity and sets forth the most current, critical results of scholarship.