Consider the following:Although Judaism is defined by its worship of one God, it was not always a pure monotheism. In I Kings 8, King Solomon addresses the Lord by saying, "There is no God like You," suggesting that the Israelites recognized the existence of other gods.The practice of Judaism was focused on animal sacrifice until the destruction of the Second Temple by the Romans in the 1st century, which forced a radically new approach to worship.The political emancipation of the Jews in 18th-century Europe transformed a 1,000-year-old style of Jewish life. "You can’t find an expression of Judaism today that is just like [the way] Jews lived 300 years ago," says Professor Shai Cherry.Yet for all it has changed, Judaism has maintained unbroken ties to a foundation text, an ethnicity, a set of rituals and holidays, and a land.A Journey of Religious DiscoveryIn these 24 lectures, Professor Cherry explores the rich religious heritage of Judaism from biblical times to today.He introduces you to the written Torah, and you learn about the oral Torah, called the Mishnah (which was also later written down), and its commentary, the Gemara. And you discover how the Mishnah and Gemara comprise the Talmud, and how they differ from another form of commentary called Midrash.He teaches you about the three pillars of the world defined more than 2,000 years ago by Shimon the Righteous: Torah, worship, and deeds of loving kindness.He takes you through the calendar of Jewish holidays, from the most important, the Sabbath, to the key holidays of Rosh Hashanah, Yom Kippur, Passover, and Pentecost (Shavuot); and to historically minor celebrations such as Channukah, which is now a more visible holiday.You also learn about the origins and attributes of the different Jewish movements that formed in the wake of Emancipation in the late 1700s and the resulting full emergence of Judaism into Western society. These include the Reform, Conservative, Modern Orthodox, and Reconstructionist movements."Although Jewish history is not one long tale of travails," says Professor Cherry, "there have been several catastrophes that powerfully shaped the Jewish consciousness." He includes discussions of the impact on Jewish thought of the Babylonian exile and the destruction of the Second Temple in antiquity, and the Holocaust in the 20th century."We will see that for every topic that we cover we have a multiplicity of responses and a multiplicity of answers," says Professor Cherry, noting that this course could just as easily be called "An Introduction to Judaisms."What’s in a Name?Judaism’s sacred text is the Bible, also called the TaNaKH, the Torah, the Hebrew Bible, and, by Christians, the Old Testament. As Professor Cherry points out, these terms have different implications:TaNaKH: This is the Hebrew acronym for the three sections of the Bible—the Torah (the first five books, known as the Pentateuch), Nevi’im (Prophets), and Ketuvim (Writings).Torah: The word torah means "a teaching," and it can refer to the Pentateuch, the entire TaNaKH, or even the whole corpus of Jewish thought.Hebrew Bible: This is a religiously neutral term used by scholars for the TaNaKH. Professor Cherry notes that his expertise is in the TaNaKH, not the Hebrew Bible, since he approaches the text from the Jewish interpretive tradition.Old Testament: Christians refer to the TaNaKH as the Old Testament, since in their eyes it has been superseded by the New Testament. For Catholics, the Old Testament has a number of books that are not included in the TaNaKH.Interpreting the ScripturesJews and Christians not only have different names for the Bible, they understand it very differently. For example, Christianity takes an episode that is relatively minor in Jewish tradition—the temptation of Adam and Eve—and extracts from it the doctrine of original sin.Similarly, early rabbis took the repeated phrase, "And there was evening and there was morning," in the enumeration of the six days of creation and concluded that the day begins in the evening, which is why Jews start the celebration of their holidays at sundown.As a case study in interpretation, Professor Cherry delves deeply into the prohibition against seething (boiling) a kid in its mother’s milk, mentioned in Exodus and Deuteronomy, which led to the kosher practice of strict separation of meat and milk products. Recently, a scholar pointed out that the original Hebrew could be interpreted to mean fat instead of milk.A prohibition against seething a kid in its mother’s fat makes more sense, because it is another way of saying that the mother and offspring should not be slaughtered on the same day, in accord with the biblical injunction against killing two generations of the same species on the same day.But the rabbis had very good reasons to read the passage as they did, says Professor Cherry, who shows the theological logic that has resulted in the dietary separation of meat and milk, a practice observed by traditional Jews today.Unlocking Mysteries of Jewish Thought and Ritual"Let’s unpack this," Professor Cherry says often during these lectures, as he takes a concept, a biblical passage, or an episode from history and explores its meaning in Jewish thought and ritual.In doing so, he is following the footsteps of the acknowledged master of this form of analysis, the medieval Jewish philosopher Moses Maimonides, who figures prominently throughout the course and is treated in depth in Lecture 14.There, Professor Cherry focuses on Maimonides’s Guide of the Perplexed and its discussion of creation, prayer, and the reasons for the commandments. Maimonides is filled with insights into how Judaism evolved as it did, noting, for example, that the practice of ritual animal sacrifice in early Judaism was God’s way of taking a pagan rite that the Israelites had learned from the Egyptians and redirecting it.In a subsequent lecture, Professor Cherry shows how Maimonides’s success at putting Judaism on a logical footing set the stage for a reaction that produced the Jewish mystical system called the Kabbalah.Professor Cherry unlocks other mysteries, such as why the first day of the seventh month (Tishrei) is the Jewish New Year (Rosh Hashanah). It seems likely, he says, that "this was the time of the Babylonian New Year. So when the Jews were exiled to Babylonia, they saw that the Babylonians celebrated their New Year on that day, and said, ‘We’ve got some sacred occasion where we blow the trumpets, so let’s make that our New Year, too.’"He also explores different concepts of the Messiah, profiling two controversial candidates. The first is Shabbatai Tzvi, who was proclaimed Messiah by followers in 1665, and whose travels across Eastern Europe eventually landed him in Turkey, where he converted to Islam to avoid execution by the authorities.The other candidate is Rebbe Menachem Mendel Scheersohn, a charismatic leader of the Lubavitch Chassidim in Brooklyn, who died in 1994. Rebbe Scheersohn’s widely touted messianic credentials created intense debate and division in the Ultra-Orthodox community.From the Decalogue to Fiddler on the RoofFrom the first lecture on the Torah to the last on the Jews as the Chosen People, this course is packed with fascinating information, including:Jews use the term Decalogue, instead of Ten Commandments because there are actually more than 10 commandments in the Decalogue. For instance, "On six days you shall work and the seventh day shall be a Sabbath to you." Usually that counts as one: that you should have a Sabbath on the seventh day. But there is also, "On six days you shall work."The prophets in the biblical period served the same function as today’s free press. They tell the king what he doesn’t want to hear.When people die in the TaNaKH, everyone goes to the same place, Sheol—a shadowy underworld that is neither heaven nor hell.After crushing the Bar Kochvah revolt of the Jews in the 2nd century, the Romans changed the name of the land of Israel and Judaea to echo the Israelites’ ancient enemies, the Philistines. This is how the region came to be called Palestine.Today, the designation "Temple" on a Jewish house of worship is usually a sign that it is a Reform congregation because Reform Jews no longer look toward the dream of rebuilding the Jerusalem Temple.Orthodox Judaism is just as much a product of modernity as is Reform because several varieties of Orthodoxy emerged in the 19th century as a response to Emancipation, the Enlightenment, and the founding of the Reform movement.In addition, Professor Cherry devotes several lectures to complex issues such as the problem of evil and suffering, the Zionist movement, the place of women in the Jewish world, and how Judaism understands Christianity.Throughout, Professor Cherry is articulate, engaging, and passionate, with a gift for making a point by means of a memorable cultural reference. He calls attention to an echo of Jewish mystic Rav Kook in a Joni Mitchell song; to the Kabbalistic nature of "the force" and "the dark side" in George Lucas’s Star Wars; and to the Sabbath lesson given by Gene Wilder as an Old West rabbi in The Frisco Kid, when he dutifully dismounts his horse at sundown, risking capture by bandits.Professor Cherry notes that when he teaches introductory Judaism at Vanderbilt University, he asks his students to see two films: Fiddler on the Roof, for its picture of the breakdown of tradition as Jews confront modernity; and Woody Allen’s Crimes and Misdemeanors, for its treatment of secular Jews grappling with contemporary issues of faith and ethics. Both films repay viewing in light of the lessons you’ll learn in this course.In his final lecture, Professor Cherry sums up: "The Judaisms we’ve examined in this course reflect the ongoing struggles of the Jewish people from their ancient life as a sovereign nation, to the travails of exile, to the opportunities of acculturation in modernity, and finally to the re-establishment of the state of Israel. Hearing God’s words anew—receiving Torah every day—has meant reinterpreting the tradition, creatively rereading the words of the past, whether they relate to core ideas like the notion of evil and the notion of the Chosen People, or mitzvot such as the prohibition of idolatry, or the laws of marriage and divorce. Even the basis for reinterpreting the tradition, the claim that God’s words do not cease, is itself a rereading of Torah."

    Illustrated with visual artifacts of the period. With the long-awaited publication of this book, we have for the first time in any modern literary form one of the most vital and important of ancient myths: that of Inanna, the world's first goddess of recorded history and the beloved deity of the ancient Sumerians.The stories and hymns of Inanna (known to the Semites as Ishtar) are inscribed on clay tablets which date back to 2,000 B.C. Over the past forty years, these cuneiform tablets have gradually been restored and deciphered by a small group of international scholars. In this groundbreaking book, Samuel Noah Kramer, the preeminent living expert on Sumer, and Diane Wolkstein, a gifted storyteller and folklorist, have retranslated, ordered, and combined the fragmented pieces of the Cycle of Inanna into a unified whole that presents for the first time an authentic portrait of the goddess from her adolescence to her completed womanhood and godship. We see Inanna in all her aspects: as girl, lover, wife, seeker, decision maker, ruler; we witness the Queen of Heaven and Earth as the voluptuous center and source of all fertile power and the unequaled goddess of love.Illustrated throughout with cylinder seals and other artifacts of the period, the beautifully rendered images guide the reader through Inanna's realm on a journey parallel to the one evoked by the text. And the carefully wrought commentaries providing an historical overview, textual interpretations, and aannotations on the art at once explicate and amplify the power, wonder, and mystery embedded in these ancient tales.Inanna--the world's first love story, two thousand years older than the Bible--is tender, erotic, frightening, and compassionate. It is a compelling myth that is timely in its rediscovery."A great masterpiece of universal literature."--Mircea Eliade

    A basic reference work on Judaism discusses the Bible, the Talmud, and other writings; Jewish history; beliefs and rituals; and the Jewish calendar, holidays, and life-cycle ceremonies.

    Kirsch reveals that Judaism has never been a religion of strict and narrow orthodoxy. For every accepted tradition in Jewish faith there are countertraditions rooted in biblical antiquity: the Maccabee freedom fighters who closed the Bible and picked up swords, dervish-like ecstatics who claimed to enjoy direct communication with God even after they had been excommunicated by a distrustful rabbinate, and courageous men and women who were the forgotten heroes of the Holocaust. With drama and narrative verve, Kirsch explores these and many other Judaisms that make up the rich tapestry of Jewish identity.

    Here, she explores the opposite impulse, one that has been so effectively suppressed that we lack even a term for it: the desire for collective joy, historically expressed in ecstatic revels of feasting, costuming, and dancing.Ehrenreich uncovers the origins of communal celebration in human biology and culture. Although sixteenth-century Europeans viewed mass festivities as foreign and "savage," Ehrenreich shows that they were indigenous to the West, from the ancient Greeks' worship of Dionysus to the medieval practice of Christianity as a "danced religion." Ultimately, church officials drove the festivities into the streets, the prelude to widespread reformation: Protestants criminalized carnival, Wahhabist Muslims battled ecstatic Sufism, European colonizers wiped out native dance rites. The elites' fear that such gatherings would undermine social hierarchies was justified: the festive tradition inspired French revolutionary crowds and uprisings from the Caribbean to the American plains. Yet outbreaks of group revelry persist, as Ehrenreich shows, pointing to the 1960s rock-and-roll rebellion and the more recent "carnivalization" of sports. Original, exhilarating, and deeply optimistic, "Dancing in the Streets" concludes that we are innately social beings, impelled to share our joy and therefore able to envision, even create, a more peaceable future.

    These “pagans” were actually pious Greeks, Romans, Syrians, and Gauls who observed the traditions of their ancestors. To these devout polytheists, Christians who worshipped only one deity were immoral atheists who believed that a splash of water on the deathbed could erase a lifetime of sin.Religious scholar James J. O’Donnell takes us on a lively tour of the Ancient Roman world through the fourth century CE, when Romans of every nationality, social class, and religious preference found their world suddenly constrained by rulers who preferred a strange new god. Some joined this new cult, while others denied its power, erroneously believing it was little more than a passing fad.In Pagans, O’Donnell brings to life various pagan rites and essential features of Roman religion and life, offers fresh portraits of iconic historical figures, including Constantine, Julian, and Augustine, and explores important themes—Rome versus the east, civilization versus barbarism, plurality versus unity, rich versus poor, and tradition versus innovation—in this startling account.

    Combining the best of what Muslim, Jewish, and Christian cultures had to offer, al-Andalus and its successors influenced the rest of Europe in dramatic ways, from the death of liturgical Latin and the spread of secular poetry, to remarkable feats in architecture, science, and technology. The glory of the Andalusian kingdoms endured until the Renaissance, when Christian monarchs forcibly converted, executed, or expelled non-Catholics from Spain. In this wonderful book, we can finally explore the lost history whose legacy is still with us in countless ways. Author Biography: María Rosa Menocal is R. Selden Rose Professor of Spanish and Portuguese and head of the Whitney Humanities Center at Yale University. She lives in New Haven, CT.

    She knew much of it by heart—and was therefore surprised when, while getting her MFA at the University of Iowa, she took the novelist Marilynne Robinson’s class on the Old Testament and discovered she barely recognized the text she thought she knew so well. From differences in the Ten Commandments to a less ambiguous reading of the creation story to a new emphasis on the topic of slavery, the English translation often felt like another book entirely from the one she had grown up with.Kushner began discussing the experience with Robinson, who became a mentor, and her interest in the differences between the ancient language and the modern one gradually became an obsession. She began what became a ten-year project of reading different versions of the Hebrew Bible in English and traveling the world in the footsteps of the great biblical translators, trying to understand what compelled them to take on a lifetime project that was often considered heretical and in some cases resulted in their deaths.In this eye-opening chronicle, Kushner tells the story of her vibrant relationship to the Bible, and along the way illustrates how the differences in translation affect our understanding of our culture’s most important written work. A fascinating look at language and the beliefs we hold most dear, The Grammar of God is also a moving tale about leaving home and returning to it, both literally and through reading.

     Edersheim’s study covers a wide variety of subjects with chapters covering from how Jewish children were brought up to the position of various members of society, from women through to the Pharisees. Written in accessible prose it is one of the most fascinating social histories of Jewish people to have ever been written. Although this area had lost its independence to the Romans in the 1st century B. C. it was thriving under leaders like Herod the Great who were implementing monumental change, such as the expansion of the Second Temple in Jerusalem. Edersheim’s work therefore captures the life of a Jewish kingdom, that although was under the control of the Romans, still upheld a great deal of independence and had not yet begun to feel the full force of Christianity. Alfred Edersheim was a biblical scholar and a Jewish convert to Christianity. His other famous works include The Life and Times of Jesus the Messiah and The Temple and its Ministry and Services. This book was published in 1876 and he died in 1889.

     In 1964, Karol Jackowski was an eighteen-year-old girl just out of high school. But while her friends were heading off to college or finding their first jobs, Karol was following a different path. To the surprise of her family and friends, she decided to enter the convent of the Sisters of the Holy Cross in South Bend, Indiana, and spend the next eight years studying to become a Catholic nun. Those years were a time of enormous change in the country and in the Church. They were times of joy, dedication, and a great deal of fun, set against the Second Vatican Council and the reforms it fostered, many of which remain controversial today. In this playful and candid memoir, Jackowski pulls back the curtain on the mysteries of convent life, as she recounts her rocky transition from worldly teenager to cloistered postulant; the trials she faced in coping with the restrictions of convent life ("nun of this and nun of that"); and the lessons she learned from the elderly nuns she was assigned to, who weren't nearly as pious as people thought. In prose that's as lively, insightful, and wise as she is, the author of Ten Fun Things to do Before You Die brings us a touching and heartfelt memoir of a woman following her true calling.

    It was stolen moments spent with the empowered literary characters of Jane Austen and Louisa May Alcott that helped her to imagine an alternative way of life. Trapped as a teenager in a sexually and emotionally dysfunctional marriage to a man she barely knew, the tension between Deborah’s desires and her responsibilities as a good Satmar girl grew more explosive until she gave birth at nineteen and realized that, for the sake of herself and her son, she had to escape.

    It included Hebrew, a touch of the Romance and Slavic languages, and a large helping of German. In a world of earthly wandering, this pungent, witty, and infinitely nuanced speech, full of jokes, puns, and ironies, became the linguistic home of the Jews, the bond that held a people together.Here is the remarkable story of how this humble language took vigorous root in Eastern European shtetls and in the Jewish quarters of cities across Europe; how it achieved a rich literary flowering between the wars in Europe and America; how it was rejected by emancipated Jews; and how it fell victim to the Holocaust. And how, in yet another twist of destiny, Yiddish today is becoming the darling of academia. Yiddish is a history as story, a tale of flesh-and-blood people with manic humor, visionary courage, brilliant causes, and glorious flaws. It will delight everyone who cares about language, literature, and culture.

    His ideas spread like wildfire across Europe, offering the scientific view that the natural world, including the soul of man, was a proper subject of study. The rediscovery of these ancient ideas sparked riots and heresy trials, caused major upheavals in the Catholic Church, and also set the stage for today's rift between reason and religion. In Aristotle's Children, Richard Rubenstein transports us back in history, rendering the controversies of the Middle Ages lively and accessible-and allowing us to understand the philosophical ideas that are fundamental to modern thought.

    In Reading Romans in Context a team of Pauline scholars go beyond a general introduction that surveys historical events and theological themes and explore Paul’s letter to the Romans in light of Second Temple Jewish literature.In this non-technical collection of short essays, beginning and intermediate students are given a chance to see firsthand what makes Paul a distinctive thinker in relation to his Jewish contemporaries. Following the narrative progression of Romans, each chapter pairs a major unit of the letter with one or more thematically related Jewish text, introduces and explores the theological nuances of the comparative text, and shows how these ideas illuminate our understanding of the book of Romans.

    Nearly forty scholars worldwide contributed to the translation and interpretation of the Jewish Study Bible, representing the best of Jewish biblical scholarship available today. A committee of highly-respected biblical scholars and rabbis from the Orthodox, Conservative, and Reform Judaism movements produced this modern translation.No knowledge of Hebrew is required for one to make use of this unique volume. The Jewish Study Bible uses The Jewish Publication Society TANAKH Translation.Since its publication, the Jewish Study Bible has become one of the most popular volumes in Oxford's celebrated line of bibles. The quality of scholarship, easy-to-navigate format, and vibrant supplementary features bring the ancient text to life.* Informative essays that address a wide variety of topics relating to Judaism's use and interpretation of the Bible through the ages. * In-text tables, maps, and charts. * Tables of weights and measures. * Verse and chapter differences. * Table of Scriptural Readings. * Glossary of technical terms. * An index to all the study materials. * Full color New Oxford Bible Maps, with index.