The Return of the Absent Father offers a new reading of a chain of seven stories from tractate Ketubot in the Babylonian Talmud, in which sages abandon their homes, wives, and families and go away to the study house for long periods. Earlier interpretations have emphasized the tension between conjugal and scholarly desire as the key driving force in these stories. Haim Weiss and Shira Stav here reveal an additional layer of meaning to the father figure's role within the family structure. By shifting the spotlight from the couple to the drama of the father's relationship with his sons and daughters, they present a more complex tension between mundane domesticity and the sphere of spiritual learning represented by the study house. This coauthored book presents a dialogic encounter between Weiss, a scholar of rabbinic literature, and Stav, a scholar of modern Hebrew literary studies. Working together, they have produced a book resonant in its melding of the scholarly norms of rabbinics with a literary interpretation based in feminist and psychoanalytic theory.
Jacob and Esau is a profound new account of two millennia of Jewish European history that, for the first time, integrates the cosmopolitan narrative of the Jewish diaspora with that of traditional Jews and Jewish culture. Malachi Haim Hacohen uses the biblical story of the rival twins, Jacob and Esau, and its subsequent retelling by Christians and Jews throughout the ages as a lens through which to illuminate changing Jewish-Christian relations and the opening and closing of opportunities for Jewish life in Europe. Jacob and Esau tells a new history of a people accustomed for over two-and-a-half millennia to forming relationships, real and imagined, with successive empires but eagerly adapting, in modernity, to the nation-state, and experimenting with both assimilation and Jewish nationalism. In rewriting this history via Jacob and Esau, the book charts two divergent but intersecting Jewish histories that together represent the plurality of Jewish European cultures.
This volume presents a die study of the provincial silver coinage of Judah in the late Persian, Macedonian, and early Hellenistic periods. It offers correct descriptions of the coins, their designs, and their inscriptions; enumerates the obverse and reverse dies identified for each of the 44 recorded types; and explains the probable sequence of the issues as deduced from iconographic associations and die links. The iconography of the coin types is examined in depth, with comparisons to motifs in Greek, Persian, and ancient Near Eastern art, including other local coinages and sources in Judahite material culture. The monograph also analyzes data relating to the metrology, metal content, and circulation of the coinage. Overall, the study attempts to place the Yehud coinage in its historical context and to define its role in the economy of the ancient province of Judah.
Beinart's detailed magnum opus focuses on the practicalities of the expulsion and its consequences, both for those expelled and those remaining behind. Analysis of hundreds of archival documents enables him to take history out of the realm of abstraction and give it concrete reality, and in so doing he also sheds much light on Jewish life in Spain before the expulsion.
The Great Rift Valley, which runs some three thousand miles from Syria to Mozambique, is one of the earth's most extraordinary geological features. The result of Syria's split from the African continent fifteen million years ago, this great "crack in the earth" crosses Jordan, Syria, Israel, Tanzania, Ethiopia, and Kenya. In 2004, Israeli journalist Haim Watzman set out to explore the northern part of the Rift Valley, where he had lived for nearly two and a half decades. He interviewed a number of scientific experts: a zoologist fascinated by the behavioral patterns of indigenous birds; an archaeologist trying to re-create the standing stone formations left to us by ancient cultures; a geologist speculating on the valley's origins. Watzman raises provocative questions about the nature of this massive feature in the earth's crust: where it comes from, how it has developed, and how human civilization has fared on its shores. "Humankind has overlaid the geology not just with cities, dams, fields, and roads," he writes, "but also with history and biography and meanings.
When Near Becomes Far explores the representations and depictions of old age in the rabbinic Jewish literature of late antiquity (150-600 CE). Through close literary readings and cultural analysis, the book reveals the gaps and tensions between idealized images of old age on the one hand, and the psychologically, physiologically, and socially complicated realities of aging on the other hand. The authors argue that while rabbinic literature presents a number of prescriptions related to qualities and activities that make for good old age, the respect and reverence that the elderly should be awarded, and harmonious intergenerational relationship, it also includes multiple anecdotes and narratives that portray aging in much more nuanced and poignant ways. These anecdotes and narratives relate, alongside fantasies about blissful or unnoticeable aging, a host of fears associated with old age: from the loss of physical capability and beauty to the loss of memory and mental acuity, and from marginalization in the community to being experienced as a burden by one's children. Each chapter of the book focuses on a different aspect of aging in the rabbinic world: bodily appearance and sexuality, family relations, intellectual and cognitive prowess, honor and shame, and social roles and identity. As the book shows, in their powerful and sensitive treatments of aging, rabbinic texts offer some of the richest and most audacious observations on aging in ancient world literature, many of which still resonate today.
King of Israel? Poor Jesus. Had he remained in Nazareth working in Joseph's carpentry shop, he would have been offered a share of the business. He could have settled down, married a nice Jewish girl and enjoyed a happy home life with his wife and children. He would not have gone to Jerusalem, and he would not have been crucified by the Romans. Instead, he got carried away by his success as a faith healer and imagined himself to be the King of Israel. The Pharisees had serious doubts regarding his candidacy to the throne of David. Miracles in themselves prove nothing; multiplying loaves of bread and walking on water did not bring the kingdom of heaven any nearer. So they warned Jesus not to go to Jerusalem. But he disregarded their advice and undertook to make the long journey on foot, performing miracle cures along the way. Jesus received a rapturous welcome on his arrival, as the people lining his route shouted, "Hosanna to the son of David!" Five days later, he was dead. What happened in the interval, and why did his popular following vanish almost completely? For one thing, his fellow Jews reasoned that anyone who recommends paying taxes to Rome cannot possibly be their liberator. But there were other, more profound reasons for this disaffection. Much of Jesus' teaching runs counter to Judaism and its approach to life. Loving one's enemies and hating one's parents simply will not do. The present essay offers an explanation of the Jewish world-view so as to disentangle fact from fiction in the New Testament.
This book analyzes Jewish society in Roman Palestine in the time of the Mishnah (70–250 CE) in a systematic way, carefully delineating the various economic groups living therein, from the destitute, to the poor, to the middling, to the rich, and to the superrich. It gleans the various socioeconomic strata from the terminology employed by contemporary literary sources via contextual, philological, and historical-critical analysis. It also takes a multidisciplinary approach to analyze and interpret relevant archeological and inscriptional evidence as well as numerous legal sources. The research presented herein shows that various expressions in the sources have latent meanings that indicate socioeconomic status. “Rich,” for example, does not necessarily refer to the elite, and “poor” does not necessarily refer to the destitute. Jewish society consisted of groups on a continuum from extremely poor to extremely rich, and the various middling groups played a more important role in the economy than has hitherto been thought.
A collection of 18 articles, most of them dealing with the Jews of medieval Spain and Portugal, an area of Jewish history in which Prof. Beinart is a world-renowned expert. Eight of the articles are in English, seven in Spanish, and three in French. Among the articles are: Hope against Hope -- Jewish and Christian Messianic Expectations in the Late Middle Ages (David B Ruderman); Daniel Rodriga and the First Decade of the Jewish Merchants of Venice (Benjamin Ravid); Mr Pepys' Contacts with the Spanish and Portugese Jews of London (Richard D Barnett).
A history of the IDF that argues that Israel is a nation formed by its army. The Israeli army, officially named the Israel Defence Forces (IDF), was established in 1948 by David Ben-Gurion, Israel's first prime minister, who believed that 'the whole nation is the army'. In his mind, the IDF was to be an army like no other. It was the instrument that might transform a diverse population into a new people. Since the foundation of Israel, therefore, the IDF has been the largest, richest and most influential institution in Israel's Jewish society and is the nursery of its social, economic and political ruling class. In this fascinating history, Bresheeth charts the evolution of the IDF from the Nakba to the continued assaults upon Gaza, and shows that the state of Israel has been formed out of its wars. He also gives an account of his own experiences as a young conscript during the 1967 war. He argues that the army is embedded in all aspects of daily life and identity. And that we should not merely see it as a fighting force enjoying an international reputation, but as the central ideological, political and financial institution of Israeli society. As a consequence, we have to reconsider our assumptions on what any kind of peace might look like.
Since the late nineteenth century and especially in times of great tension in the Middle East, observers have asked whether the longstanding Arab-Jewish conflict could have been avoided. The early Zionists did not feel that Arab nationalism would evolve as a reaction to Jewish settlement and the pursuit of Jewish statehood; to the Zionists it seeme
Through an ethnohistorical chronicling of the emotionally-laden treatment of selected suicide media-events, this book offers a neo-Durkheimean account of suicide, addressing its social-moral threat and the ensuing need to gloss over its unsettling incomprehensibility. An analysis of the social dramas, cultural performances, and suicide talk aired in the Israeli public sphere, it suggests that such public glossing practices atone for and bring about the symbolic rectification of the socially detrimental effects of suicide. Drawing on Durkheim’s thought on the social significance of suicide and the sacred cohesive power of society’s self-representations through rituals and commemorations, the authors revamp the contemporary pertinence of these cultural devices, showing how, in the process of reconstituting and redressing the disrupted order, suicide talk constitutes a revival mechanism of communal ‘life giving’. A rekindling of the Durkheimian approach to suicide that examines how society deals with suicide’s shattering of normative we-feelings, Suicide Social Dramas: Moral Breakdowns in the Israeli Public Sphere will appeal to scholars and students of sociology and anthropology with interests in social theory, Israel studies, suicide studies, and the interpretation of societal and cultural processes.
A detailed historical account of Adolf Eichmann's trial that changed attitudes toward Holocaust survivors in Israeli society. Facing the Glass Booth, being published in English for the first time, is a detailed account of Eichmann's trial by the poet and journalist Haim Gouri, who was assigned to cover the event by the Israeli daily newspaper Lamerhav. The trial changed attitudes toward Holocaust survivors in Israeli society. He admits to his initial skepticism toward these witnesses, and yet he learns much from them. Gouri's account is both a fascinating historical document and a chronicle of an extraordinary poet's encounter with one of the most terrible events of our times.
Agunot (Agunah, sing., meaning anchored in Hebrew) is a Jewish term describing women who cannot remarry because their husband has disappeared. According to Jewish law (Halacha) a woman can get out of the marriage only if the husband releases her by granting a divorce writ (Get), if he dies, or if his whereabouts is not known. Women whose husbands cannot be located, and who have not been granted a Get, are considered Agunot. The Agunah phenomenon was of major concern in East European Jewry and much referred to in Hebrew and Yiddish media and fiction. Most nineteenth-century Agunot cases came from Eastern Europe, where most Jews resided (twentieth-century Agunot were primarily in North America, and will be the subject of a forthcoming book). Seven variations of Agunot have been identified: Deserted wives; women who refused to receive, or were not granted, a Get; widowed women whose brothers-in-law refused to grant them permission to marry someone else (Halitza); women whose husbands remains were not found; improperly or incorrectly written Gets; women whose husbands became mentally ill and were not competent to grant a Get; women refused a Get by husbands who had converted to Christianity or Islam. The book explores the reasons for desertion and the plight of the left-alone wife. Key is the change from a legal issue to a social one, with changing attitudes to philanthropy and public opinion at the fore of explanation. A statistical database of circa 5000 identified Agunot is to be published simultaneously in a separate companion volume (978-1-78976-167-2).
The existentialists presented a philosophical approach which raised questions and illustrated ideas that addressed the grounds and essence of human existence. Among the questions were those that related to the essences of truth, being, human existence, freedom, and of love. The major purpose of this book, is the attempt to counter the expansive reign of the 'passion for the mediocre'. The authors hold that the widespread acceptance of mediocrity effaces all excellence, degrades everyday human existence, and ruins spiritual life. The manner here of countering mediocrity is to present and carefully think about the thought-provoking questions and enlightening ideas which existentialists brought up and studied. The first section of this book looks at the relevance of three existentialist ideas for life in society. These being beauty, the revolt of the masses, and friendship. In the second section the book brings forth ideas that should enrich educational thought and enhance teaching. The last part addresses learning as a personally enhancing process. Rivca Gordon is an independent scholar who has co-authored six books with Haim Gordon. She has also published articles on existentialist philosophy and existentialist thinking in professional journals.
Told in a positive, no-nonsense tone, this is the ultimate tour of philosophers, artists and academics throughout the ages by philosopher Haim Shapira. Notes on the Art of Life is Haim Shapira's version of Sei Shonagon's Pillow Book – a discursive and intensely personal collection of thoughts on life; a tribute to the importance of the here and now; the value of the moment and of paying attention to it. This is a personal, cheerful and idiosyncratic tour through the thoughts and experiences of philosophers, artists and academics, finding a path through the contradictions of philosophy and the intractable challenges of life (both existential and mundane). Content includes: Exploring a wide range of philosophies, from Aristotle to Zhuang Zhu and Epicurus to Socrates Tour the arts and thoughts of Abd al-Rahman III to Tolstoy, via Chekhov and Goethe Examine a myriad of essential topics, from silence and regret to happiness and other small things of absolute importance. And arriving finally at love. This book is like having a chatty and quite excitable friend guide you round a library of good books and different schools of thought. A companion who aims to comfort and reassure you about the complexities and challenges of life and of thinking about life.
This book suggests that the link between politics and education, as described in ancient Greece, can bring forth a search for excellence. Today there exist great possibilities to courageously struggle for excellence. Yet these possibilities are often discarded by educators and politicians, and strangled by the prevailing corporate capitalist regime
This introduction to mathematical logic takes Gödel's incompleteness theorem as a starting point. It goes beyond a standard text book and should interest everyone from mathematicians to philosophers and general readers who wish to understand the foundations and limitations of modern mathematics.
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