A Little Piece of Magic?: AGLA (ᛆᚴᛚᛆ) in Scandinavian Medieval Inscriptions and אגלא (ʾaglāʾ) in Jewish Tradition

Does Judaism Condone Violence? Holiness and Ethics in the Jewish Tradition

Rich’s <i>Essential Essays</i>

Classical Rabbinic Literature and the Making of Jewish Ethics

This thesis aims to study the identification of the Matthean Jesus with Wisdom or Sophia, a personified feminine figure. The roots of this identification are traced to the traditions in Judaism as depicted in Proverbs, Job, Sirach, the Wisdom of Solomon, Baruch and 1 Enoch. The early Christians made use of this Wisdom tradition when speculating on the identity and significance of Jesus, and scholars have identified explicit Wisdom Christologies in Paul, Q and John. The thesis has its main focus in the Matthean tradition and demonstrates that Matthew develops a high Christology from his Jewish and Christian sources by portraying Jesus as Wisdom incarnate. This thesis studies Matthew’s Wisdom Christology from the perspective of its Jewish and early Christian contexts. How has Matthew been influenced by these traditions, and how has he developed them? The nature and roles of Wisdom in Judaism differ from text to text. In some she is a distinct pre-existent being, subordinate to and distinct from God, while in others she appears to be an aspect of God and not a distinct entity. In terms of her functions, Wisdom is assigned a variety of roles. She plays a part in the creation of the universe as the assistant of God, mediates between God and humans, plays a salvific role and is identified with the Torah. Wisdom can be described in various ways, including mother, lover and counsellor. In the Judaism of Matthew’s time, Wisdom is only one of many pre-existent beings. Other figures that were thought to pre-exist and await a future revelation include the Messiah and the Son of Man, and these too play an important role in the emergent Christology of the first century. The study of the early Christian texts reveals that the Christians accessed the Jewish Wisdom traditions in different ways. Paul uses the term ‘the Wisdom of God’ for Jesus (1 Cor 1:24; cf. 1:30), but he seems not to use it as a Christological title. The concept of Wisdom as a distinct figure first appears in the Q tradition. In this Sayings Source, Jesus is not identified with Wisdom herself but as her messenger or envoy. The Gospel of John testifies to a further development. John has a clear Wisdom Christology, especially in the Prologue where the pre-existent Jesus is assigned many of Wisdom’s roles. But this author never refers to Jesus as ‘Wisdom’. He prefers the masculine term ‘the Word’. Between the Q and the Johannine traditions comes Matthew, and it is in this Gospel that the early Christian Wisdom Christology is most clearly attested. In distinction to Q, Matthew makes explicit the identification of Jesus with Wisdom herself and, in distinction to John, he has no qualms about using that particular feminine term. For Matthew Jesus is pre-existent Wisdom, subordinate to God and separate from God, who becomes incarnate in the body of a human through a miraculous conception. In portraying Jesus in this way, Matthew adopts many of the attributes and roles of Wisdom in the Jewish tradition, including her role in creation, her close relationship with God, her role as prophet and teacher, her rejection by humans and her identification with the Law. Moreover, in constructing his Wisdom Christology, the evangelist reinterprets and develops some aspects of Wisdom’s traditional roles on the basis of Christian claims about Jesus. Thus in Matthew it is significant that Jesus as Wisdom is a miracle-worker, the definitive interpreter of the Law, dies on the cross to save her people from their sins and will come in the future as the eschatological judge.

This article describes the earliest evidence for the growing of two prestigious fruit trees:Juglans regia(Persian walnut) andCitrus medica(citron) in ancient Israel. The study also tries to identify the origin of these trees as well as their influence on Jewish tradition and culture. The palynological information from the Southern Levant supports the hypothesis of the survival ofJ. regiaduring the Last Glacial period in some areas of Eurasia. Accumulating palynological information as well as archeobotanical evidence ofJ. regiaplant remains from northern Israel from ∼1800 years BCE suggests the beginning of horticulture of walnut in the Southern Levant. The growing of walnut within Israel probably started in the north, and nearly one millennium later, palynological evidence indicates thatJ. regiacultivation had spread also to the Judean Mountains. Walnut is mentioned only once in the Bible, in Song of Solomon (6:11). From the interpretation of this text as well other Jewish texts and the available palynological diagrams, it is clear that since the Persian period (fifth to fourth centuries BCE),J. regiawas well established in ancient Israel. Citron, although being one of the four species of the Jewish feast of Tabernacles (Sukkot), is not native to the flora of the Near East. The earliest archeobotanical evidence of the growing ofC. medicain Israel was recently discovered in a Royal Persian garden in Ramat Rahel near Jerusalem, dated to the fifth to fourth centuries BCE.C. medicaseems to have made its way to Ramat Rahel from India via Persia. From that point on, citron gradually penetrated the Jewish culture and tradition. The citron is not mentioned in the Bible, and the association between the citron and thePürî `ëc hädär(Leviticus 23:40), translated “fruit of the goodly tree,” was only made during the first century AD.

One of the most significant cultural trends in Israeli society is the resurgence of interest in Jewish texts among circles of secular Jews. The return of secular Jews to the Jewish bookshelf began in the mid-1970s as part of the cultural reconfiguration that followed the Yom Kippur War. It has accelerated, however, in the last fifteen years, particularly since the assassination of Yitzhak Rabin, producing numerous initiatives and institutions involving joint secular–religious study of Jewish texts and independent secular engagement with traditional sources. It has grown to the extent that it has been characterized as a fourth stream within the cultural and social constellation of Israeli society. The educational and cultural efforts of this movement are directed at counteracting the increasing alienation of segments of the secular Zionist population to Jewish sources and the growing divide between religious and secular Zionists, as each camp is increasingly identified with a conflicting political position. The secular educators, ideologues, and thinkers leading this cultural renaissance aver that a robust secular Zionism must be grounded in a renewed interest in Jewish cultural creativity and repairing religious-secular relations necessitates fostering a shared cultural language. On the one hand, this cultural-educational phenomenon has its roots in conventional Zionist assumptions: cultural Zionism since Ahad Haam has advocated secular engagement with the Jewish textual tradition and the forging of ties with religious Zionists. But, on the other hand, it breaks with classical patterns of secular Zionism. Unlike most previous manifestations of cultural Zionism, the current secular cultural renaissance attends to the religious dimensions of the tradition and not just its national and cultural aspects. The innovative aspects of the secular return to the Jewish tradition has generated a host of educational and cultural dilemmas: What are the proper educational methods and hermeneutical strategies that can generate interest and commitment toward the Jewish tradition among

ABSTRACTThis essay explores the art world of ALEPH: Alliance for Jewish Renewal—in order to better understand the role of particular material practices in creating a distinctive religious experience and community. One attractive characteristic of Jewish Renewal is its invitation to play artistically with Jewish canonical texts, practices, and traditions. While some might argue that play leads necessarily to a limited and fragmentary Judaism, and that more rigorous study and practice is required, others see both practice and play as routes to a deeper religious experience. Artistic play with Jewish texts and traditions is seen by Renewal Jews as experiential learning, a variety of midrash (biblical interpretation). Artistic adornment of ritual objects and garb may also be understood as hiddur mitzvah (beautifying the religious precepts). Through an examination of the work of five artists (two painters, two fabric artists, and a weaver), the essay engages the concept of “handmade midrash” (artistic works as interpretations of sacred texts); creative reinterpretations of such traditions as counting the Omer and celebrating the New Moon; and the meaning of Torah and of prayer. This essay argues that through artistic engagement with Judaism, Renewal Jews practice play.

Reviewed by: Wrestling with God & Men: Homosexuality in the Jewish Tradition Saul M. Olyan Wrestling with God & Men: Homosexuality in the Jewish Tradition, by Steven Greenberg. Madison: University of Wisconsin Press, 2004. 304 pp. $35.00. This interesting and unusual book, written by Steven Greenberg, an openly gay modern Orthodox rabbi known previously for his writing in Tikkun Magazine under the pseudonym Yaakov Levado and for his brief appearance in the documentary Trembling Before G-d, combines autobiographical narrative with exegesis of biblical and traditional Jewish texts which deal with, or allegedly deal with, homoeroticism. Its bold purpose: to fashion an "Orthodox argument" for the "inclusion of gay and lesbian Jews in the Orthodox community" (pp. 10, 29). Through his analysis, the author seeks "to clarify how both identities, gay and Orthodox, can engage each other in conversation in new and productive ways" (p. 16). He predicts that just as feminism has begun to have a concrete impact on modern Orthodoxy, so one day will internal debates about sexuality: "Just as with women, gay people's presence in Orthodox environments, as faithful committed members, will move the system in its own time and its own way" (p. 15). Ultimately, the focus of the book is the proscriptions of Lev. 18:22 and 20:13. Greenberg believes that the present halakhic understanding of these pivotal texts "is in error" (p. 13). Observing that Halakhah has changed over time and will continue to change, he offers a counter-reading that he hopes will be adopted within Orthodox circles: that the biblical prohibitions refer not to the consensual sexual acts of loving couples, but to sex based on domination: "Sex for the conquest, for shoring up the ego, for self-aggrandizement, or worse, for the perverse pleasure of demeaning another man is prohibited. This is an abomination" (p. 206). Such a reading, for Greenberg, "offers gay people a way to reconnect to God, Torah, and the Jewish people" (p. 206). The book is divided into four parts: a survey of relevant Torah passages ("Sacred Texts"); an examination of other texts that concern homoeroticism, including biblical texts outside of the Torah, rabbinic materials, medieval poetry, and responsa literature ("Evidence"); a discussion of four possible explanations for the proscriptions of Lev. 18:22 and 20:13 ("Rationales"); and a final section ("Conversations") in which the author seeks to develop a practical methodology for Orthodox rabbis and their gay and lesbian congregants "to begin talking about policy despite their sharply differing subjective experiences" (p. 38). These are preceded by a helpful introduction that includes a brief overview of classical Jewish texts for the uninitiated. Intended for a mixed audience of Orthodox rabbis, Orthodox lay people (both heterosexual and gay and lesbian), and others who might be interested (e.g., conservative Christians), the book is clearly written and should appeal [End Page 195] to anyone who follows contemporary debate about homosexuality in Judaism. For those outside of the Orthodox community, it will provide an entry to texts and traditional arguments that are not otherwise easily accessible. In fact, one of the strengths of this book is its collection of disparate and often recondite material. Another is the nicely imagined final section addressed to rabbis and their congregants. There are problems, however. Greenberg tends to consult academic scholarship only sporadically, particularly when it suits his argument, ignoring it when it does not (e.g., regarding the love language in the David and Jonathan prose narratives, which scholars have long understood in a covenant framework, a point unacknowledged by the author). The book's subtitle, Homosexuality in the Jewish Tradition, is misleading, given the author's exclusive focus on Orthodoxy. Though much of Greenberg's presentation and analysis of Lev. 18:22 and 20:13 is dependent on my own published work (Journal of the History of Sexuality 5 [1994]: 179–206), this fact is not sufficiently acknowledged. Finally, the author's central argument that Lev. 18:22 and 20:13 ought to be read as prohibiting only sex that demonstrates power and lacks a love motive is problematic. There is no evidence for this interpretation in the Leviticus passages themselves (no language of coercion is used, e.g...

The figure of the golem, the Jewish "mud man," has persisted not only in folklore, but in popular culture as well; not only in Jewish tradition, but in Gentile too; it has inspired not only horror writers, but also scientists, who see in this legend a metaphor for humanity's quest for the creation of life. One particular variation of this story is the focus of this paper: in February 1997, Fox Television's highly acclaimed weekly television show The X-Files told the story of the golem, but with certain new features added. These additions annoyed a number of fans, and they expressed their concerns on the Internet newsgroup, alt.tv.x-files. Not all of the problems identified by these tuned-in vernacular theorists were errors, I think; instead, they point to a number of issues concerning the nature of "monstrosity" and "horror." In this case, those issues are framed within a Jewish context. This paper will begin with a brief overview of the legend of the golem, which, like most folk legends, exists in multiple forms. I hope to demonstrate that The X-Files episode should be regarded as one further variant of this legend. I also outline the objections many of the show's fans had to that particular episode, specifically the variance between The X-Files version and Jewish tradition. Finally, I will say why I feel these "errors" are not mistakes, but perhaps operate to define the monstrous within Jewish culture. "Go ahead … make my mitzvah!" (Dennis Terrell, on alt.tv.x-files)

The present article approaches the study of a popular sacredness case in the Jewish community of Tucumán (Argentina), selected due to the fact that it reveals an alternative sacredness very much influenced by similar practices coming from the non- Jewish context, always prone to reverend “miraculous souls” and legitimize the category of popular saint. At the same time, other similar situations into the Jewish tradition are revised pointing out the importance that Malka Saltz’s cult possesses since it reveals the incorporation of elements proper to the visual imagery of Argentine Northwest constituting an unusual phenomenon of crossbreeding because of the concrete process of cultural insertion of the Jewish community in the general context of the region.

Judas, one of Jesus’ disciples, has been increasingly rehabilitated over the last few years. His gospel has been rediscovered. Interesting books are written about his role in Scriptures and in history. Novelist Amos Oz has written his own unique contribution to the debate. This Israeli writer has been fascinated by the figure of Judas ever since his childhood. In this, his first novel in years, thoughts about the apostle play a major role. The book has been described as a novel about treason, but this article argues that the motive of loyalty is at least as important. This we hope to demonstrate by considering the novel in the context of Oz’s oeuvre. Next, we will go on to show that the book Judas actually also fits in with the scholarly discussion about Jesus’s Jewish context. The book Judas is about Sjemoeël Asch, a college dropout who finds a rather special job. In return for board and lodging and a small salary, he is asked to have conversations with a handicapped intellectual. This will allow him enough time to continue working on his master thesis that was supposed to be about Jesus in his Jewish context. Sjemoeël likes Jesus, but he believes that ultimately, Judas is the founder of Christianity, rather than Jesus. Judas is supposed to have challenged Jesus to show his divinity, and to that same end, he also arranged for his death on the cross. When the resurrection Judas expected did not take place, his world fell apart and he committed suicide. Oz is not just after Judas’s rehabilitation, but also after a rehabilitation of Judaism. All the main characters in this novel could be branded a traitor. The house Sjemoeël moves to once belonged to a Jewish politician who was banned from politics because of his ties to Arabs. His daughter seduces many men – including Sjemoeël – but in doing so, is deeply loyal to her husband who was killed. Maybe Oz tries to show with this book that he himself is not a traitor. He is faithful to his ideals for Israel. In the end, Oz shows in his Judas that he is also loyal to a special family tradition. While Joseph Klausner, Oz’s great-uncle, wrote a scholarly work attempting to reclaim Jesus as part of the Jewish tradition, Oz writes a novel about the subject. Meanwhile, he rehabilitates not only Judas the dreamer, but also all those Israelis who, like Oz himself, dream(ed) of peace between Jews and Arabs.

The present article approaches the study of a popular sacredness case in the Jewish community of Tucuman (Argentina), selected due to the fact that it reveals an alternative sacredness very much influenced by similar practices coming from the non- Jewish context, always prone to reverend “miraculous souls” and legitimize the category of popular saint. At the same time, other similar situations into the Jewish tradition are revised pointing out the importance that Malka Saltz’s cult possesses since it reveals the incorporation of elements proper to the visual imagery of Argentine Northwest constituting an unusual phenomenon of crossbreeding because of the concrete process of cultural insertion of the Jewish community in the general context of the region.

For those of us immersed in Jewish education and Jewish communal life more generally, the phrase “Jewish texts” (or sometimes “Jewish text,” where the singular collective noun signifies a category ...

The Jewish culture of the Hellenistic and early Roman periods established a basis for all monotheistic religions but its main sources have been preserved to a great degree through Christian transmission. This Guide is devoted to problems of preservation, reception, and transformation of Jewish texts and traditions of the Second Temple period in the many Christian milieus from the ancient world to the late medieval era. It approaches this corpus not as an artificial collection of reconstructed texts—a body of hypothetical originals—but rather from the perspective of the preserved materials, examined in their religious, social, and political contexts. It also considers the other, non-Christian, channels of the survival of early Jewish materials, including rabbinic, Gnostic, Manichaean, and Islamic. This unique project brings together scholars from many different fields in order to map the trajectories of early Jewish texts and traditions among diverse later cultures. It also provides a comprehensive and comparative introduction to this new field of study while bridging the gap between scholars of early Judaism and of medieval Christianity.

Recent years have seen a steady rise in the scholarly interest in Jewish magic. The present paper seeks to take stock of what has already been done, to explain how further study of Jewish magical texts and artifacts might make major contributions to the study of Judaism as a whole, and to provide a blueprint for further progress in this field. Its main claim is that the number of unedited and even uncharted primary sources for the study of Jewish magic is staggering, and that these sources must serve as the starting point for any serious study of the Jewish magical tradition from antiquity to the twenty-first century. Such a study must both compare the Jewish magical texts and practices of each historical period with those of the contemporaneous non-Jewish world, and thus trace processes of cross-cultural contacts and influences, and compare the Jewish magical texts and practices of one period with those of another, so as to detect processes of inner-Jewish continuity and transmission. Finally, such a study must flesh out the place of magical practices and practitioners within the Jewish society of different periods, and within different Jewish communities.