"Berechiah added his own narrative details to the traditional stories, using every opportunity to introduce Biblical quotations and allusions and use the language and lessons of the Old Testament.

A collection of animal fables told by the Greek slave Aesop.

Reproduced pages of the original 17th-century Yiddish, including the woodcuts, face the first English translation of the 34 fables that comprise Wallich's Sefer Mesholim. A valuable resource for students of the Yiddish language and of European Jewish culture of the early modern period. The fables come mostly from Aesop and medieval Hebrew and German sources. Well annotated. No index. Annotation copyright by Book News, Inc., Portland, OR

Individual fables by Yiddish poet and writer Shtaynbarg (1880-1932) have appeared in various English anthologies, and there is a thriving critique of his work in Yiddish, but Leviant (Hebrew and Yiddish, Rutgers U.) offers the first collection in English devoted to his work, with the Yiddish on facing pages. The fables, one to three pages long, elevate interactions between mundane objects, animals, or people into spiritual encounters. They draw on the ancient tradition of Hebrew fables. Annotation (c)2003 Book News, Inc., Portland, OR (booknews.com).

Honoring the path of a slave, this dramatic picture-book biography and concise anthology of Aesop's most child-friendly fables tells how a child born into slavery in ancient Greece found a way to speak out against injustice by using the skill and wit of his storytelling--storytelling that has survived for 2,500 years. Stunningly illustrated by two-time Caldecott Honor winner Pamela Zagarenski. The Tortoise and the Hare. The Boy Who Cried Wolf. The Fox and the Crow. Each of Aesop's stories has a lesson to tell, but Aesop's true-life story is perhaps the most inspiring tale of them all. Gracefully revealing the genesis of his tales, this true story of Aesop shows how fables not only liberated him from captivity but spread wisdom over a millennium. This is the only children's book biography about him. Includes thirteen illustrated fables: The Lion and the Mouse, The Goose and the Golden Egg, The Fox and the Crow, Town Mouse and Country Mouse, The Ant and the Grasshopper, The Dog and the Wolf, The Lion and the Statue, The Tortoise and the Hare, The Boy Who Cried Wolf, The North Wind and the Sun, The Fox and the Grapes, The Dog and the Wolf, The Lion and the Boar.

Ethics in Aesop’s Fables: the Augustana Collection offers an original and innovative analysis of the Greek fable in the framework of Greek ethical thinking. The book starts with a brief account of the history and genre of the Greek fable. It then focuses on the Augustana collection of prose fables and analyses its ethical content in the larger context of Greek thought. A detailed comparison of Greek ethical thinking with the language of the fables shows the persistence of certain types of ethical reasoning and of certain key ethical norms. The author argues that although the fable was not 'philosophy', it was indeed 'philosophical' because it communicated normative messages about human behaviour, which reflected widespread views in Greek ethical thought. This book is of special interest to both students and scholars of Greek fable and of Greek philosophy.

Jewish and Christian authors of the High Middle Ages not infrequently came into dialogue or conflict with each other over traditions drawn from ancient writings outside of the bible. Circulating in Latin and Hebrew adaptations and translations, these included the two independent versions of the Testament of Naphtali in which the patriarch has a vision of the Diaspora, a shipwreck that scatters the twelve tribes. The Christian narrative is linear and ends in salvation; the Jewish narrative is circular and pessimistic. For Ruth Nisse, this is an emblematic text that illuminates relationships between interpretation, translation, and survival. In Nisse’s account, extrabiblical literature encompasses not only the historical works of Flavius Josephus but also, in some of the more ingenious medieval Hebrew imaginative texts, Aesop’s fables and the Aeneid. While Christian-Jewish relations in medieval England and Northern France are most often associated with Christian polemics against Judaism and persecutions of Jews in the wake of the Crusades, the period also saw a growing interest in language study and translation in both communities. These noncanonical texts and their afterlives provided Jews and Christians alike with resources of fiction that they used to reconsider boundaries of doctrine and interpretation. Among the works that Nisse takes as exemplary of this intersection are the Book of Yosippon, a tenth-century Hebrew adaptation of Josephus with a wide circulation and influence in the later middle ages, and the second-century romance of Aseneth about the religious conversion of Joseph’s Egyptian wife. Yosippon gave Jews a new discourse of martyrdom in its narrative of the fall of Jerusalem, and at the same time it offered access to the classical historical models being used by their Christian contemporaries. Aseneth provided its new audience of medieval monks with a way to reimagine the troubling consequences of unwilling Jewish converts.

This book presents a varied group of 40 fables which can be found scattered through the Talmud and in certain collections of midrashim. More than stories about talking animals and their interactions with each other and with humans, the fables offer readers--including children--a way into understanding the Talmud and Midrash. The notes and essay help to explain the Jewish teachings in the fables. --From publisher's description.

The fun-loving Cricket neglects his Shabbat tasks while the industrious Ant does hers, but Cricket surprises her by coming to the rescue just in time to save her Shabbat celebration. Originally published in Hebrew.