Jeffrey H. Tigay, A. M. Ellis Professor of Hebrew and Semitic Languages and Literatures at the University of Pennsylvania, master teacher and scholar extraordinaire, conservative rabbi and lifelong student of Torah receives due ovation in this exceptional volume, a tribute to his indelible impression on Jewish scholarship and pedagogy. The volume is arranged according to Professor Tigay's primary topics of interest: deuteronomic studies, ancient Israelite religion and its Near Eastern context, and ancient Israelite literary tradition. The reader will enjoy diverse studies such as "Gender Transformation and Transgression: Contextualizing the Prohibition of Cross-dressing in Deuteronomy 22:5," "The Problem of Evil in the Book of Job," and "Linen and the Linguistic Dating of P" and will value the erudition of scholars such as Moshe Greenberg, Emanuel Tov, Gary Rendsburg, William Hallo, and Baruch Levine. In the customary appreciations and throughout the volume, colleagues, students, and friends laud Professor Tigay's intellectual tenacity, relational warmth, pedagogical prowess, and devotion to Torah. A former student aptly speaks for those who know him best: "A scholar's immortality lies in his or her work. It rests too in his or her students and in the respect won from his or her colleagues. A Festschrift like this one for Jeff Tigay is merely a token of that legacy, the acknowledgment by his students and colleagues that the work is indeed worth celebrating." This legacy will surely be a boon and delight to the reader.

This volume offers a fresh approach to an old issue: the question of Moses' authorship. Whereas traditional interpretation equated the "book" written by Moses (Deut 31:9,24) with Deuteronomy, and even with the Pentateuch, and while critical historical exegesis endeavors to identify Deuteronomy's successive redactors, this study assesses the literary claim of Deuteronomy as far as Moses' writing is concerned. The study first describes the process of communication in Deuteronomy's represented world (by Moses to the sons of Israel); it next characterizes the Book of Deuteronomy as communication (by the narrator to the reader); it eventually focuses on Deuteronomy's powerful embodiment of the theme of the "book within the book". Thus approached, Deuteronomy shows itself as a narrative theory of what (holy) "writ" is all about.

In this 64 page book Dr. Roy B. Blizzard presents comparisons between the words of Jesus and the words of rabbis prior to, contemporary with, and following Jesus, recorded for us in the Mishnah, Order Nezikin, Tractate Avot, or the Chapters of the Fathers (Pirkei Avot). Probably anyone who has ever focused on the teachings of Jesus in any depth is aware that he was a product of the religious milieu that emerged in the 1st century of this present era. The four gospels preserve for us the largest and the best corpus of material relating to the ideas and methods of teaching of the rabbis of that period. As we compare the words of Jesus with the other rabbis of his day, we can begin to understand where some of the ideas originated, the way they were thinking, and the themes upon which they were teaching. In the teachings of Jesus, there is one underlying and overriding theme, a theme on which Jesus consistently dwells, a theme that serves as the foundation upon which biblical faith is built. That foundational theme is summed up in the Hebrew word tzedakah, the word frequently translated into English as righteousness. Tzedakah is the outstanding, overriding, and yet simple, theme of Jesus. Biblical faith is not so much man always directing his attention upward toward God but, rather, through acts of tzedakah, reaching out to others, meeting them at the point of their need and assisting in making them whole. Principles of biblical faith are not directed upward. It is not something one does for God. It is directed outward toward one's fellow man, but in so doing, at one and the same time, one performs the will of the Father. Throughout Mishnah and the Words of Jesus, Dr. Blizzard points out how the Sages echo one another and how it all harmonizes completely with the words of Jesus. (Length: 15,500 words).

The Torah was recognized as a unit before the separation between the kingdoms of Judah and Israel. This book challenges established biblical scholarship derived from two assumptions of the Wellhausen Fallacy: a) Deuteronomy could not have been written before the time of Josiah (650 BCE); b) The existence of a group of redactors in the fifth century BCE or later. The first premise is based on the mistranslation of the biblical text. The second is based on the unlikely assumption that the scribes of the Second Temple era felt free to edit old documents or to ascribe their own writings to Mosaic times. The Samarian version of the Pentateuch is virtually identical to the traditional (Masoretic) text. It is preposterous to assume that the Samarians would accept a fictitious Torah composed by Judean exiles of the Persian period or later as authoritative. Neither Samarians nor Judeans copied the Pentateuch from each other. The biblical text and the Samarian texts are merely different editions of the same document.

Positioned at the boundary of traditional biblical studies, legal history, and literary theory, Deuteronomy and the Hermeneutics of Legal Innovation shows how the legislation of Deuteronomy reflects the struggle of its authors to renew late seventh- century Judean society. Seeking to defend their revolutionary vision during the neo-Assyrian crisis, the reformers turned to earlier laws, even when they disagreed with them, and revised them in such a way as to lend authority to their new understanding of God's will. Passages that other scholars have long viewed as redundant, contradictory, or displaced actually reflect the attempt by Deuteronomy's authors to sanction their new religious aims before the legacy of the past. Drawing on ancient Near Eastern law and informed by the rich insights of classical and medieval Jewish commentary, Levinson provides an extended study of three key passages in the legal corpus: the unprecedented requirement for the centralization of worship, the law transforming the old Passover into a pilgrimage festival, and the unit replacing traditional village justice with a professionalized judiciary. He demonstrates the profound impact of centralization upon the structure and arrangement of the legal corpus, while providing a theoretical analysis of religious change and cultural renewal in ancient Israel. The book's conclusion shows how the techniques of authorship developed in Deuteronomy provided a model for later Israelite and post- biblical literature. Integrating the most recent European research on the redaction of Deuteronomy with current American and Israeli scholarship, Levinson argues that biblical interpretation must attend to both the diachronic and the synchronic dimensions of the text. His study, which provides a new perspective on intertextuality, the history of authorship, and techniques of legal innovation in the ancient world, will engage pentateuchal critics and historians of Israelite religion, while reaching out toward current issues in literary theory and Critical Legal Studies.

This is the first translation with commentary of selections from The Zohar, the major text of the Kabbalah, the Jewish mystical tradition. This work was written in 13th-century Spain by Moses de Leon, a Spanish scholar.

Looks at the life and legacy of King Solomon, describing his temple, the nature of his wisdom, and his biblical writings.

Deuteronomy 1-11 is here presented in a groundbreaking new translation, with a comprehensive introduction and thorough commentary by world-renowned Israeli biblical scholar Moshe Weinfeld. The "second law," Deuteronomy portrays Moses as the founder and great lawgiver of Israel. In a series of addresses, Moses reviews his life and the life of God's people. He reminds them of the guiding hand of God, which has brought them thus far along the way, and will bring their Exodus and Wanderings to a triumphal conclusion in the Holy Land. Through a beautiful translation and insightful comments in this first of two volumes on Deuteronomy, Weinfeld reinvigorates the basic laws of society with their life-giving power: the Shema ("Hear O Israel, the Lord is our God, the Lord is One") and the Great Commandment ("You shall love the Lord your God with all your heart, and with all your soul, and with all your might"). These laws govern Israelite religious and communal life under God's guidance

In this book the varied and important reception is traced which the story of the revelation of YHWH’s name to Moses received in Judaism, early Christianity, and the pagan Graeco-Roman world.