An exploration of the theoretical underpinnings of the philological method of Jewish Bible interpretation known as peshat Within the rich tradition of Jewish biblical interpretation, few concepts are as vital as peshat, often rendered as the "plain sense" of Scripture. Generally contrasted with midrash—the creative and at times fanciful mode of reading put forth by the rabbis of Late Antiquity—peshat came to connote the systematic, philological-contextual, and historically sensitive analysis of the Hebrew Bible, coupled with an appreciation of the text's literary quality. In The Rule of "Peshat," Mordechai Z. Cohen explores the historical, geographical, and theoretical underpinnings of peshat as it emerged between 900 and 1270. Adopting a comparative approach that explores Jewish interactions with Muslim and Christian learning, Cohen sheds new light on the key turns in the vibrant medieval tradition of Jewish Bible interpretation. Beginning in the tenth century, Jews in the Middle East drew upon Arabic linguistics and Qur'anic study to open new avenues of philological-literary exegesis. This Judeo-Arabic school later moved westward, flourishing in al-Andalus in the eleventh century. At the same time, a revolutionary peshat school was pioneered in northern France by the Ashkenazic scholar Rashi and his circle of students, whose methods are illuminated by contemporaneous trends in Latinate learning in the Cathedral Schools of France. Cohen goes on to explore the heretofore little-known Byzantine Jewish exegetical tradition, basing his examination on recently discovered eleventh-century commentaries and their offshoots in southern Italy in the twelfth century. Lastly, this study focuses on three pivotal figures who represent the culmination of the medieval Jewish exegetical tradition: Abraham Ibn Ezra, Moses Maimonides, and Moses Nahmanides. Cohen weaves together disparate Jewish disciplines and external cultural influences through chapters that trace the increasing force acquired by the peshat model until it could be characterized, finally, as the "rule of peshat": the central, defining feature of Jewish hermeneutics into the modern period.

What do Jews think scripture is? How do the People of the Book conceive of the Book of Books? In what ways is it authoritative? Who has the right to interpret it? Is it divinely or humanly written? And have Jews always thought about the Bible in the same way? In seventeen cohesive and rigorously researched essays, this volume traces the way some of the most important Jewish thinkers throughout history have addressed these questions from the rabbinic era through the medieval Islamic world to modern Jewish scholarship. They address why different Jewish thinkers, writers, and communities have turned to the Bible—and what they expect to get from it. Ultimately, argues editor Benjamin D. Sommer, in understanding the ways Jews construct scripture, we begin to understand the ways Jews construct themselves.

This book is a continuation of an earlier work, Reading Genesis Politically, the primary focus of which is the first ten chapters of the much larger book of Genesis. The present study begins with chapter eleven of Genesis which introduces the story of the emergence of Abraham, the iconic founder of the Jewish nation and Judaic civilization. As indicated by the title of the present study its primary concern is with the prehistory of ancient Israel. The sole source of information about Israel’s national origins is imbedded in the Pentateuch, the five books of the Torah, in which the birth of Israel is portrayed as part of a divine plan for the betterment of mankind. As a result, its prehistory beginning with Abraham and concluding with Moses is necessarily theopolitical in nature, reflecting the critical divine role in its formation. There are of course virtually innumerable studies of the Pentateuchal narratives that address the roles of the Patriarchs in preserving the religious heritage of Abraham until its culmination in the work of Moses. However, there are very few studies that direct attention to the necessarily socio-political aspects of the narratives that establish the basis for the ultimate emergence of a viable but querulous nation out of what the biblical text repeatedly terms “a stiff-necked people,” primarily related by common ethnicity as descendants of the Patriarchs, Abraham, Isaac, and Jacob.

This book examines the impact of changing modes of cultural transmission on Jewish and Western cultures over the past two thousand years. The contributors to the volume survey some of the ways -- conscious and subconscious -- in which cultural elements arc selected, shaped, and transmitted, and some of the ways they in turn shape the future of their cultures. Focusing on a range of Jewish cultures from late antiquity, the Middle Ages, and the modern period, the authors consider both the transformation of traditions in their travels from one contemporaneous cultural context to another and their transformation within a single culture overtime. Some of the studies in the book deal with the transition from mixed oral-written cultures to ones in which written-print is nearly exclusive. Other chapters deal with the processes of transmission such as anthologizing, translating, teaching, and sermonizing. By contextualizing Jewish culture within Western culture and including a comparative perspective, the book makes an important contribution to Judaic studies as well as to other areas of the humanities concerned with questions of textuality and culture.

The compelling vision of religious life and practice found in Hasidic sources has made it the most enduring and successful Jewish movement of spiritual renewal of all time. In this book, Ariel Evan Mayse grapples with one of Hasidism's most vexing questions: how did a religious movement known for its radical views about immanence, revelation, and the imperative to serve God with joy simultaneously produce strict adherence to the structures and obligations of Jewish law? Exploring the movement from its emergence in the mid-1700s until 1815, Mayse argues that the exceptionality of Hasidism lies not in whether its leaders broke or upheld rabbinic norms, but in the movement's vivid attempt to rethink the purpose of Jewish ritual and practice. Rather than focusing on the commandments as law, he turns to the methods and vocabulary of ritual studies as a more productive way to reckon with the contradictions and tensions of this religious movement as well as its remarkable intellectual vitality. Mayse examines the full range of Hasidic texts from the eighteenth and early nineteenth centuries, from homilies and theological treatise to hagiography, letters, and legal writings, reading them together with contemporary theories of ritual. Arguing against the notion that spiritual integrity requires unshackling oneself from tradition, Laws of the Spirit is a sweeping attempt to rethink the meaning and significance of religious practice in early Hasidism.

This book explores the fundamental issues in Jewish mysticism and provides a taxonomy of the deep structures of thought that emerge from the texts.

The sagas of Jacob and his sons are presented in the biblical book of Genesis in a series of sometimes seemingly unrelated episodes. In this book, the author undertakes to show that these episodes are all intimately connected and were selected to illustrate the problems faced by Jacob in coping with the sibling rivalries among his dozen sons and welding them into a collective body capable of giving birth to a nation. The focus in Jacob and His Sons is on what the biblical text is telling us, explicitly as well as implicitly, about the world in which they lived and how the historical conditions came into being for them ultimately to become transformed into a nation. In the struggle to comprehend the biblical text, the author has consulted a wide range of commentaries and studies written over a period of some two millennia that have sought to understand the biblical texts from a wide variety of perspectives, many of which are presented for the reader's consideration, including many sources inaccessible to those without a working knowledge of Hebrew.

"Venturing Beyond - Law and Morality in Kabbalistic Mysticism is an investigation of the relationship of the mystical and moral viewed through the prism of the kabbalistic tradition. Elliot R. Wolfson's analysis focuses in particular on the multi-layered corpus of Zohar, the major sourcebook of theosophic symbolism that has informed the variegated evolution of kabbalastic thought and practice."--BOOK JACKET.

This book addresses a central question in the study of Jewish mysticism in the medieval and early modern periods: why are there no known female mystics in medieval Judaism, unlike contemporaneous movements in Christianity and Islam? Sharon Faye Koren demonstrates that the male rejection of female mystical aspirations is based in deeply rooted attitudes toward corporeality and ritual purity. In particular, medieval Jewish male mystics increasingly emphasized that the changing states of the female body between ritual purity and impurity disqualified women from the quest for mystical connection with God. Offering a provocative look at premodern rabbinical views of the female body and their ramifications for women's spiritual development, Koren compares Jewish views with medieval Christian and Muslim views of both female menstruation and the possibility of female mystical experience.