Contraversions: Jews and Other Differences - Böcker

The Politics of Canonicity sheds new light on the dynamics of canon formation in modern Hebrew literature. It explores the ways in which literary culture—as site and as tool—participates in the production of national identity. The aesthetic paradigms, political ideologies, and social interests that privilege certain texts and literary modes are reexamined within the framework of the conscious and deliberate practices of Zionism to formulate a national discourse. As the author shows, the suppressed, the marginal, the undesired "others" of the nation demonstrate the limits of both the literary canon and society's own self-understanding.The book combines the specific questions of Hebrew literature with a critical inquiry of the theoretical debates surrounding the notion of canon. It begins by examining the formative debate in both Hebrew letters and European discourses of modernity at the end of the nineteenth century which address the tension between writing the nation and writing the self. It moves on to the equally constitutive question within Jewish nationalism of the relation between diaspora and homeland in literary writing. While international modernism tends to glorify exile, Hebrew modernism demonstrated a fierce antagonism toward a "diaspora mentality."In his analysis of the suppressed margins of the Hebrew literary canon, the author outlines the specific aesthetic fault lines of the new national community. In chapters devoted to the poets David Fogel and Avot Yeshurun, and the poetics of a feminine voice in Rachel Bluvstein, Esther Raab, and Anda Pinkerfeld, he analyzes the historical tensions between margin and canon, highlighting the ways in which these marginalized poets were able to speak within a discursive system that suppressed their voices. We are grateful for support from the Koret Jewish Studies Publication Program.

This book examines the use of older biblical texts in Isaiah 40-66, notably the writings attributed to Deutero-Isaiah. Its discussion of allusions, influence, and intertextuality generates significant questions for both biblicists and literary critics: Why do authors allude? How does the presence of older material in a text affect readers? How can critics identify genuine cases of allusion? Are contemporary theories of intertextuality applicable to ancient texts? The author defends the controversial historical questions asked by scholars of inner-biblical exegesis, modifying some of the dominant (and, in some ways, misleading) categories other biblical scholars have created. In sum, the book aims to refine the study of inner-biblical exegesis through an extensive examination of the use of older texts in one corpus.The redactional complexity of the Book of Isaiah has rendered it central to discussions of canon formation and the final shaping of biblical material. The author demonstrates that Deutero-Isaiah situated himself in a wide stream of tradition by no means limited to an Isaianic school, and that his most important literary precursor was not First Isaiah but Jeremiah. This finding necessitates a trenchant reappraisal of recent work on the unity of the Book of Isaiah. Further, the author shows that the strikingly consistent poetics of allusion running throughout all of Isaiah 40-66 testifies to the coherence of those chapters as a single corpus, arguing against multiple authorship.Close readings of the use of borrowed material in Isaiah 40-66 sharpen our appreciation of Deutero-Isaiah's originality and artistry, highlighting his attempts to convince Judean exiles that God had neither abandoned nor failed them. The prophet's heavy dependence on earlier prophets illuminates the changes classical Israelite prophecy underwent in the Babylonian exile. These changes led to the disappearance of prophecy and the rise of exegetical forms of religious expression known from Qumran, early Christianity, and rabbinic Judaism.

Web of Life weaves its suggestive interpretation of Jewish culture in the Palestine of late antiquity on the warp of a singular, breathtakingly tragic, and sublime rabbinic text, Lamentations Rabbah. The textual analyses that form the core of the book are informed by a range of theoretical paradigms rarely brought to bear on rabbinic literature: structural analysis of mythologies and folktales, performative approaches to textual production, feminist theory, psychoanalytical analysis of culture, cultural criticism, and folk narrative genre analysis.The concept of context as the hermeneutic basis for literary interpretation reactivates the written text and subverts the hierarchical structures with which it has been traditionally identified. This book reinterprets rabbinic culture as an arena of multiple dialogues that traverse traditional concepts of identity regarding gender, nation, religion, and territory. The author's approach is permeated by the idea that scholarly writing about ancient texts is invigorated by an existential hermeneutic rooted in the universality of human experience. She thus resorts to personal experience as an idiom of communication between author and reader and between human beings of our time and of the past. This research acknowledges the overlap of poetic and analytical language as well as the language of analysis and everyday life.In eliciting folk narrative discourses inside the rabbinic text, the book challenges traditional views about the social basis that engendered these texts. It suggests the subversive potential of the constitutive texts of Jewish culture from late antiquity to the present by pointing out the inherent multi-vocality of the text, adding to the conventionally acknowledged synagogue and academy the home, the marketplace, and other private and public socializing institutions.

Web of Life weaves its suggestive interpretation of Jewish culture in the Palestine of late antiquity on the warp of a singular, breathtakingly tragic, and sublime rabbinic text, Lamentations Rabbah. The textual analyses that form the core of the book are informed by a range of theoretical paradigms rarely brought to bear on rabbinic literature: structural analysis of mythologies and folktales, performative approaches to textual production, feminist theory, psychoanalytical analysis of culture, cultural criticism, and folk narrative genre analysis.The concept of context as the hermeneutic basis for literary interpretation reactivates the written text and subverts the hierarchical structures with which it has been traditionally identified. This book reinterprets rabbinic culture as an arena of multiple dialogues that traverse traditional concepts of identity regarding gender, nation, religion, and territory. The author's approach is permeated by the idea that scholarly writing about ancient texts is invigorated by an existential hermeneutic rooted in the universality of human experience. She thus resorts to personal experience as an idiom of communication between author and reader and between human beings of our time and of the past. This research acknowledges the overlap of poetic and analytical language as well as the language of analysis and everyday life.In eliciting folk narrative discourses inside the rabbinic text, the book challenges traditional views about the social basis that engendered these texts. It suggests the subversive potential of the constitutive texts of Jewish culture from late antiquity to the present by pointing out the inherent multi-vocality of the text, adding to the conventionally acknowledged synagogue and academy the home, the marketplace, and other private and public socializing institutions.

How does recent scholarship on ethnicity and race speak to the Jewish dimension of James Joyce's writing? What light has Joyce himself already cast on the complex question of their relationship? This book poses these questions in terms of models of the other drawn from psychoanalytic and cultural studies and from Jewish cultural studies, arguing that in Joyce the emblematic figure of otherness is "the Jew."The work of Emmanuel Levinas, Sander Gilman, Gillian Rose, Homi Bhabha, among others, is brought to bear on the literature, by Jews and non-Jews alike, that has forged the representation of Jews and Judaism in this century. Joyce was familiar with this literature, like that of Theodor Herzl. Joyce sholarship has largely neglected even these sources, however, including Max Nordau, who contributed significantly to the philosophy of Zionism, and the literature on the "psychobiology" of race—so prominent in the fin de siècle—all of which circulates around and through Joyce's depictions of Jews and Jewishness.Several Joyce scholars have shown the significance of the concept of the other for Joyce's work and, more recently, have employed a variety of approaches from within contemporary deliberations of the ideology of race, gender, and nationality to illuminate its impact. The author combines these approaches to demonstrate how any modern characterization of otherness must be informed by historical representations of "the Jew" and, consequently, by the history of anti-Semitism. She does so through a thematics and poetics of Jewishness that together form a discourse and method for Joyce's novel.

This book examines how the social and cultural paradigms of contemporary Israel are articulated through the body. To construct a panoramic view of how the Israeli body is chosen, regulated, cared for, and ultimately made perfect, the author draws upon some twenty years of ethnographic research in Israel in a range of subjects. These include premarital and prenatal screening, the regulation of the body and its imagery among appearance-impaired children and their families, the screening and sanctifying of the body as part of the bereavement and commemoration of fallen soldiers, and the discourse of the chosen body as it surfaces during terrorist attacks, military socialization, war, and the peace process.

Identity Theft focuses on the life and writing of Avraam Uri Kovner. As one of the fiery Jewish nihilists of his generation, variously a critic, author, and bank embezzler, Kovner embodies the problem of identity as a series of translations across cultural boundaries. Kovner, who initiated modern Hebrew criticism, published two novels in Russian as well as a weekly column in a widely read Russian newspaper. He forged a bank check and became notorious in the Russian press as an example of the danger integration of the Jews represented to Russian society. From prison, and later in exile, Kovner defended the Jews in a series of letters to Fedor Dostoevsky and Vasilii Rozanov, both of whom vilified Jews in their writings. Ostracized by both the Jewish and Russian communities, he mimed and at the same time undermined rigid stereotypes of Jewish and Russian behavior, pointing out the uneasy interdependence of the two cultures he inhabited.

This book writes itself off the guide map of familiar literary forms and melts down conceptual barriers, offering a new kind of reading and thinking experience as it tells the life and travel stories of fascinating women and examines women's physical mobility in a culture of gendered, postcolonial space that restricts their movement. Straddling the divide between fiction and scholarship, it combines fictional narrative, contemplation, theoretical thinking, scholarly discussion, and interviews. The book examines and crosses boundaries on various ontological levels—between genders, languages, historical epochs, and literary genres—as it questions reality, identity, knowledge, culture, truth, and mind.While openly confronting the author's location in Israel, the book looks at women's ability to take themselves from place to place, viewing space and spatial freedom as deeply gendered in modern Western cultures. From this perspective, "home" is imagined as a protective holding space for one gender, and girls are systematically deskilled for spatial competence. The author tells of women whose lives embody a powerful project of travel, realizing exceptional degrees of independence, and also tells of women who refrain from driving, a major contemporary tool of autonomous movement. The book imagines a movement-nurturing space that subverts the confining construct of home. From this nonexistent yet tangibly welcoming home space, the "glass corridors" of home—analogous to the "glass ceiling" of professional life—can be brought into full view and denaturalized. This cannot be accomplished, however, without a compelling, painful look at the patriarchal, colonial, and militarized structures underpinning all Western travel, women's emancipatory journeys included—a look influenced by the still-colonial structure of the author's Israeli placement.

This book writes itself off the guide map of familiar literary forms and melts down conceptual barriers, offering a new kind of reading and thinking experience as it tells the life and travel stories of fascinating women and examines women's physical mobility in a culture of gendered, postcolonial space that restricts their movement. Straddling the divide between fiction and scholarship, it combines fictional narrative, contemplation, theoretical thinking, scholarly discussion, and interviews. The book examines and crosses boundaries on various ontological levels—between genders, languages, historical epochs, and literary genres—as it questions reality, identity, knowledge, culture, truth, and mind.While openly confronting the author's location in Israel, the book looks at women's ability to take themselves from place to place, viewing space and spatial freedom as deeply gendered in modern Western cultures. From this perspective, "home" is imagined as a protective holding space for one gender, and girls are systematically deskilled for spatial competence. The author tells of women whose lives embody a powerful project of travel, realizing exceptional degrees of independence, and also tells of women who refrain from driving, a major contemporary tool of autonomous movement. The book imagines a movement-nurturing space that subverts the confining construct of home. From this nonexistent yet tangibly welcoming home space, the "glass corridors" of home—analogous to the "glass ceiling" of professional life—can be brought into full view and denaturalized. This cannot be accomplished, however, without a compelling, painful look at the patriarchal, colonial, and militarized structures underpinning all Western travel, women's emancipatory journeys included—a look influenced by the still-colonial structure of the author's Israeli placement.

Elisha ben Abuya is one of the most intriguing figures in early rabbinic literature, consistently capturing the Jewish imagination as the arch-heretic, apostate, and great sinner. Because of the vague nature of the rabbinic sources relating to him, later generations, particularly in modern times, have been able to project upon him the visions of whatever they saw as either negative or ideal in the figure of the rebel apostate.This book systematically analyzes all sources referring to Elisha ben Abuya, and in so doing, confronts the difficulties of deriving reliable information from rabbinic materials and of writing the biography of a rabbinic hero. The author argues that we have no way of discovering the historical Elisha ben Abuya; he is the product of the creative handling of traditions by later generations. Later generations do not fancifully invent the figure of Elisha but interpret and transmit earlier traditions, trying to resolve the contradictions and to interpret the enigmas they encounter. In the context of this interpretive process, a unique historical image is created, a sage who is born out of tradition, not historical memory.The book also studies Rabbi Eleazar ben Arach. Here, too, the image of the sage does not stem from a historical memory of the sage but from an ideological function which the image of the sage fulfills. Eleazar has come down to us as one who forgot his Torah. Thus, both the sage who is said to have become the greatest of rabbinic sinners and the sage who is said to have forgotten his Torah are products of the literary creativity of rabbinic storytellers, who convey a particular ideology through the image of the rabbinic heroes they portray.

In this delightful book, the author enumerates and classifies the formulas Yiddish speakers use to express their emotions. It is a rarity among scholarly books, for it brings joy while it teaches; it makes us smile, sometimes roar with laughter, while it develops the most rigorous linguistic argumentation. The author analyzes the many kinds of Yiddish "psycho-ostensives"—ranging from blessings and thanks to lamentations and curses. To a person who mentions something horrible you can say: Zalts dir in di oygn, fefer dir in noz! ("Salt into your eyes, and pepper into your nose!"). Or to a child you might tenderly murmur: A gezúnt dir in yeder éyverl! ("A health to all your little body-parts!"). The author illustrates how these formulas can be used to fulfill social conventions, to keep away evil, to show off—or even to deceive the listener.Comments [1999]"I have known and profited from this book for many years, and its interest for linguistics and Yiddish studies has grown steadily. The book will have three audiences: specialists in Yiddish; linguists, psychologists, and anthropologists who are interested in the emotional side of language; and general linguists familiar with Matisoff's outstanding contributions, both witty and insightful, in other linguistic fields."—William Labov,University of Pennsylvania"Matisoff's book was pathbreaking, innovative, and crucially important when it was first published and remains so today. It is as relevant as it was then, if not more so. Matisoff is a consummate scholar and also an excellent writer: clear and weighty but also whimsical and witty." —Deborah Tannen,Georgetown University

In this delightful book, the author enumerates and classifies the formulas Yiddish speakers use to express their emotions. It is a rarity among scholarly books, for it brings joy while it teaches; it makes us smile, sometimes roar with laughter, while it develops the most rigorous linguistic argumentation. The author analyzes the many kinds of Yiddish "psycho-ostensives"—ranging from blessings and thanks to lamentations and curses. To a person who mentions something horrible you can say: Zalts dir in di oygn, fefer dir in noz! ("Salt into your eyes, and pepper into your nose!"). Or to a child you might tenderly murmur: A gezúnt dir in yeder éyverl! ("A health to all your little body-parts!"). The author illustrates how these formulas can be used to fulfill social conventions, to keep away evil, to show off—or even to deceive the listener.Comments [1999]"I have known and profited from this book for many years, and its interest for linguistics and Yiddish studies has grown steadily. The book will have three audiences: specialists in Yiddish; linguists, psychologists, and anthropologists who are interested in the emotional side of language; and general linguists familiar with Matisoff's outstanding contributions, both witty and insightful, in other linguistic fields."—William Labov,University of Pennsylvania"Matisoff's book was pathbreaking, innovative, and crucially important when it was first published and remains so today. It is as relevant as it was then, if not more so. Matisoff is a consummate scholar and also an excellent writer: clear and weighty but also whimsical and witty." —Deborah Tannen,Georgetown University

How does recent scholarship on ethnicity and race speak to the Jewish dimension of James Joyce's writing? What light has Joyce himself already cast on the complex question of their relationship? This book poses these questions in terms of models of the other drawn from psychoanalytic and cultural studies and from Jewish cultural studies, arguing that in Joyce the emblematic figure of otherness is "the Jew."The work of Emmanuel Levinas, Sander Gilman, Gillian Rose, Homi Bhabha, among others, is brought to bear on the literature, by Jews and non-Jews alike, that has forged the representation of Jews and Judaism in this century. Joyce was familiar with this literature, like that of Theodor Herzl. Joyce sholarship has largely neglected even these sources, however, including Max Nordau, who contributed significantly to the philosophy of Zionism, and the literature on the "psychobiology" of race—so prominent in the fin de siècle—all of which circulates around and through Joyce's depictions of Jews and Jewishness.Several Joyce scholars have shown the significance of the concept of the other for Joyce's work and, more recently, have employed a variety of approaches from within contemporary deliberations of the ideology of race, gender, and nationality to illuminate its impact. The author combines these approaches to demonstrate how any modern characterization of otherness must be informed by historical representations of "the Jew" and, consequently, by the history of anti-Semitism. She does so through a thematics and poetics of Jewishness that together form a discourse and method for Joyce's novel.

This book on culture and consciousness in history concerns the worldwide transformations of Jewish culture and society and the revival of the ancient Hebrew language following the waves of pogroms in Russia in 1881, when large numbers of Jews in Eastern and Central Europe redefined their identity as Jews in a new and baffling world.Reviews"With his customary versatility and lucidity Harshav has given us . . . a host of new and provocative insights into modern Jewish history. . . . This book is an outstanding attempt to juxtapose the revolution in Jewish life with that of the Hebrew language in such a way that each informs our understanding of the other."—Yosef Hayim Yerushalmi,Columbia University "It is no small component of Harshav's success in this altogether fascinating book to have made clear the family resemblance between what is still regularly called 'the almost miraculous revival of the Hebrew language' and the coterie movements of European high modernism in both politics and the arts."—Modernism/Modernity"A wise, original, and stimulating book on the shaping of modern Jewish culture. . . . Humane, deeply erudite, and very satisfying."—Steven Zipperstein,Stanford University"Israeli Hebrew, Angel Sáenz-Badillos has written, 'is not the result of natural evolution but of a process without parallel in the development of any other language.' The precise nature of the process is studied in illuminating detail in Language in Time of Revolution."—London Review of Books"The crisscrossing among the discourses of literature, ideology, history, and linguistics makes for a heady intellectual experience. . . . Harshav writes with great authority and verve. . . . His discussions are a model of clarity."—Alan Mintz,Brandeis University

With a rare combination of erudition and insight, the author investigates the major aspects of Yiddish language and culture, showing where Yiddish came from and what it has to offer, even as it ceases to be a "living" language.Reviews"Harshav's book is a first-class study of Yiddish as both language and culture, rich with linguistic detail and historical insight, expert in its literary analysis and judgments. I recommend it enthusiastically."—Irving Howe,Graduate School and University Center of the City University of New York"The Meaning of Yiddish is the most important contribution to the study of Yiddish language and literature in recent times."—Chana Kronfeld,University of California, Berkeley"The Meaning of Yiddish is explicitly intended for 'readers who bring to it no previous knowledge, only curiosity.' . . . 'My central question,' Harshav writes in the preface, 'is: Yiddish: what was it? What kind of world was it? How can we read the intersections of meaning its texts seem to provide? How did it lead in and out of Jewish history, moving between the internal Jewish world and the cultures of Christian Europe and America?' I know of no other single book in any language which could respond to these questions by conveying to the uninitiated . . . such a richly textured profile of the nature and dynamics of both the Yiddish language and its literature. It is a remarkable feat of high popularization, written with great flair and without a hint of pedantry, its examples always to the point and often memorable in themselves. . . . The book should be read by all who are interested in language, in literature, and in the modern Jewish experience."—Times Literary Supplement

It has often been said that rich pagan women, much more so than men, were attracted both to early Judaism and Christianity. This book provides a new reading of sources from which this truism springs, focusing on two texts from the turn of the first century, Josephus's Antiquities and Luke's Acts.The book studies representation, analyzing the repeated portrayal of rich women as aiding and/or converting to early Judaism in its various forms. It also shows how these sources can be used in reconstructing women's history, thus engaging current feminist debates about the relationship of rhetorical presentation of women in texts to historical reality.Because many of these texts speak of high-standing women's conversion to Judaism and early Christianity, this book also engages in the current debate about whether early Judaism was a missionary religion. The author argues that focusing on these stories of women converts and adherents, which have been largely ignored in previous discussions of the missionary question, sets the missionary question in a new, more adequate framework.The first chapter elucidates a story in Josephus's Antiquities of the mishaps of two Roman matrons devoted to Isis and Jewish cults by considering the common Hellenistic topos linking high-standing women, promiscuity, and religious impropriety. The remaining chapters demonstrate that in spite of this topos, Josephus, Luke, and other religious apologists did tell stories of rich women's associations with their communities for positive rhetorical effect. In so doing, the book challenges the widespread assumption that women's association with "foreign" religious cults was always derided, questions scholarly arguments about public and private roles in antiquity, and invites reflection on issues of mission and conversion within the larger framework of Greco-Roman benefaction.

Independence Park, Tel Aviv, is the best-known meeting place for gay men in Israel; Independence Park, Jerusalem, is perhaps the second-best-known; and the hope for independence is the dominant theme of this wide-ranging collection of personal narratives told in the voices of twelve gay men representing a cross-section of contemporary Israeli society.The speakers are Jew and Arab, ranging in age from 22 to 72. They include students and teachers, a waiter, a prostitute, a journalist, and a janitor. Some are married to women, some are "married" to men, some are single; their families come from Yemen, Germany, Morocco, Romania, Egypt, Russia. They talk about their family backgrounds and early childhood memories, their first stirrings of sexuality and responses to those feelings. They reveal their emotional struggles as well as their religious and political views.The conviction structuring this book is that by allowing these men to render their different worlds in their own words, their voices will produce a layered chorus approximating the vibrant cacophony of the Israeli street. A remarkably rich assemblage of anthropological fieldwork, the book also can be read as literature—there are some fine storytellers here—or for pure human interest, as the narratives themselves are deeply moving.

Perhaps more than any other aspect of rabbinic literature, the laws about and discussions of menstruation have polarized current discussions of gender relations in Jewish culture. Is the designated impurity of menstruation sexist? Or does ritual absence from sex during menstruation encourage a rhythmic reaffirmation of conjugal intimacy?This book offers a new perspective on the extensive rabbinic discussions of menstrual impurity, female physiology, and anatomy, and on the social and religious institutions those discussions engendered. It analyzes the functions of these discussions within the larger textual world of rabbinic literature and in the context of Jewish and Christian culture in late antiquity.How did gender work—how was it made to work—in rabbinic literature? How did that literature dictate the place of women in Jewish culture? In search of answers to these questions, the author analyzes the architectural metaphors deployed to describe female anatomy, arguing that this discursive construction operated culturally to associate women with the home and exclude them from rabbinic study halls. The author shows that rabbinic discourse is not completely controlled by rabbinic ideology, however. She analyzes talmudic discussions that allow alternative gender perspectives to emerge, indicating that women and their bodies were not completely objectified. This suggests that the Babylonian Talmud does not present a completely homogeneous gender structure, but contains a number of different, sometimes contradictory, possibilities.The book concludes with a study of early Christian texts that relate to the same biblical laws on menstrual impurity as rabbinic texts, focusing in particular on a Jewish-Christian text in which the anonymous author polemicizes against Jewish women converts who remain attached to the biblical laws. This text allows us to reconstruct women's perspectives on the inscription of religious meaning onto their bodies and physiological processes.

In the Russian Empire of the 1870s and 1880s, while intellectuals and politicians furiously debated the "Jewish Question," more and more acculturating Jews, who dressed, spoke, and behaved like non-Jews, appeared in real life and in literature. This book examines stories about Jewish assimilation by four authors: Grigory Bogrov, a Russian Jew; Eliza Orzeszkowa, a Polish Catholic; and Nikolai Leskov and Anton Chekhov, both Eastern Orthodox Russians. Safran introduces the English-language reader to works that were much discussed in their own time, and she situates Jewish and non-Jewish writers together in the context they shared.For nineteenth-century writers and readers, successful fictional characters were "types," literary creations that both mirrored and influenced the trajectories of real lives. Stories about Jewish assimilators and converts often juxtaposed two contrasting types: the sincere reformer or true convert who has experienced a complete transformation, and the secret recidivist or false convert whose real loyalties will never change. As Safran shows, writers borrowed these types from many sources, including the novel of education produced by the Jewish enlightenment movement (the Haskalah), the political rhetoric of "Positivist" Polish nationalism, the Bible, Shakespeare, and Slavic folk beliefs.Rewriting the Jew casts new light on the concept of type itself and on the question of whether literature can transfigure readers. The classic story of Jewish assimilation describes readers who redesign themselves after the model of fictional characters in secular texts. The writers studied here, though, examine attempts at Jewish self-transformation while wondering about the reformability of personality. In looking at their works, Safran relates the modern Eastern European Jewish experience to a fundamental question of aesthetics: Can art change us?

Independence Park, Tel Aviv, is the best-known meeting place for gay men in Israel; Independence Park, Jerusalem, is perhaps the second-best-known; and the hope for independence is the dominant theme of this wide-ranging collection of personal narratives told in the voices of twelve gay men representing a cross-section of contemporary Israeli society.The speakers are Jew and Arab, ranging in age from 22 to 72. They include students and teachers, a waiter, a prostitute, a journalist, and a janitor. Some are married to women, some are "married" to men, some are single; their families come from Yemen, Germany, Morocco, Romania, Egypt, Russia. They talk about their family backgrounds and early childhood memories, their first stirrings of sexuality and responses to those feelings. They reveal their emotional struggles as well as their religious and political views.The conviction structuring this book is that by allowing these men to render their different worlds in their own words, their voices will produce a layered chorus approximating the vibrant cacophony of the Israeli street. A remarkably rich assemblage of anthropological fieldwork, the book also can be read as literature—there are some fine storytellers here—or for pure human interest, as the narratives themselves are deeply moving.

This book explores the emergence of the fundamental political concepts of medieval Jewish thought, arguing that alongside the well known theocratic elements of the Bible there exists a vital tradition that conceives of politics as a necessary and legitimate domain of worldly activity that preceded religious law in the ordering of society.Since the Enlightenment, the separation of religion and state has been a central theme in Western political history and thought, a separation that upholds the freedom of conscience of the individual. In medieval political thought, however, the doctrine of the separation of religion and state played a much different role. On the one hand, it served to maintain the integrity of religious law versus the monarch, whether canon law, Islamic law, or Jewish law. On the other hand, it upheld the autonomy of the monarch and the autonomy of human political agency against theocratic claims of divine sovereignty and clerical authority.Postulating the realm of secular politics leads the author to construct a theory of the precedence of politics over religious law in the organization of social life. He argues that the attempts of medieval philosophers to understand religion and the polity provide new perspectives on the viability of an accommodation between revelation and legislation, the holy and the profane, the divine and the temporal.The book shows that in spite of the long exile of the Jewish people, there is, unquestionably, a tradition of Jewish political discourse based on the canonical sources of Jewish law. In addition to providing a fresh analysis of Maimonides, it analyzes works of Nahmanides, Solomon ibn Adret, and Nissim Gerondi that are largely unknown to the English-speaking reader. Finally, it suggests that the historical corpus of Jewish political writing remains vital today, with much to contribute to the ongoing debates over church-state relations and theocratic societies.

This book presents a new and comprehensive biography of one of the most prominent artists of the twentieth century in dialogue with the events and ideologies of his time. It encompasses the 98 years of Chagall's life (1887-1985) in Russia, France, the US, as well as Germany and Israel, his deep roots in folk culture, his personal relationships and loves, his involvement with the art of the Russian Revolution, with Surrealism, Communism, Zionism, Yiddish literature and the state of Israel. The book exposes the complex relationships between Chagall's three cultural identities: Jewish-Russian-French. Indeed, it is a biography of the turbulent times of the twentieth century and the transformations of a Jew in it, his meteoric rise from the "ghetto" of the Russian Pale of Settlement to the centers of modern culture. The book reveals Chagall's endless curiosity, his forays in many directions beyond painting and drawing: public art, theater and ballet, stained glass windows in churches and synagogues, lithographs, etchings, and illustrations of literature and the Bible. We observe the intricate relations between Chagall's life and consciousness and the impact of his life on the iconography of his art. Thus, the book provides an indispensable key to the understanding of Chagall's often enigmatic art. Indeed, it is a contribution to the understanding of some of the central problems of Modern art, such as the question of originality, the interaction between the formal discoveries of the avant-garde and cultural or multi-cultural representation, and the relations between an artist's art and his personal biography.Renowned Israeli-American scholar Benjamin Harshav presents the first comprehensive investigation of Marc Chagall's life and consciousness after the classic 1961 biography by Chagall's son-in-law Franz Meyer. Harshav's narrative includes hundreds of private letters and documents written by Chagall and his contemporaries in Russian, Yiddish, French, English and other languages, translated by Benjamin and Barbara Harshav into English, and placed in their personal and historical context.

God's Beauty Parlor opens the Bible to the contested body of critical commentary on sex and sexuality known as queer theory and to masculinity studies. Through a series of dazzling rereadings staged not only in God's beauty parlor, but also in God's boudoir, locker room, and war room, the author pursues the themes of homoeroticism, masculinity, beauty, and violence through such texts as the Song of Songs, the Gospels, the Letter to the Romans, and the Book of Revelation.He ponders such matters as the curious place of the Song of Songs in the history of sexuality, or how an apparent paean to male-female love became a pretext for literary cross-dressing for legions of male Jewish and Christian commentators; Jesus' face and physique in relation to ideologies of beauty, ranging from the patristic era, when the "earthly" Jesus was regularly represented as ugly, to the contemporary global culture industry, with its trademark equation of looks with worth; the gendered and sexual substratum of Paul's doctrine of salvation embedded in his most influential epistle—not least his gendering of righteousness as masculine and sin as feminine; and the intimate imbrication of masculinity and mass death in Revelation, a book about war making men making war-making men . . . some of whom also happen to be gods. God's Beauty Parlor is an exhilarating attempt to bring some of the most significant currents in contemporary gender studies to bear on a text that, even in the post-Christian West, remains the ultimate cultural icon, cipher, and shibboleth.

God's Beauty Parlor opens the Bible to the contested body of critical commentary on sex and sexuality known as queer theory and to masculinity studies. Through a series of dazzling rereadings staged not only in God's beauty parlor, but also in God's boudoir, locker room, and war room, the author pursues the themes of homoeroticism, masculinity, beauty, and violence through such texts as the Song of Songs, the Gospels, the Letter to the Romans, and the Book of Revelation.He ponders such matters as the curious place of the Song of Songs in the history of sexuality, or how an apparent paean to male-female love became a pretext for literary cross-dressing for legions of male Jewish and Christian commentators; Jesus' face and physique in relation to ideologies of beauty, ranging from the patristic era, when the "earthly" Jesus was regularly represented as ugly, to the contemporary global culture industry, with its trademark equation of looks with worth; the gendered and sexual substratum of Paul's doctrine of salvation embedded in his most influential epistle—not least his gendering of righteousness as masculine and sin as feminine; and the intimate imbrication of masculinity and mass death in Revelation, a book about war making men making war-making men . . . some of whom also happen to be gods. God's Beauty Parlor is an exhilarating attempt to bring some of the most significant currents in contemporary gender studies to bear on a text that, even in the post-Christian West, remains the ultimate cultural icon, cipher, and shibboleth.

Perhaps more than any other aspect of rabbinic literature, the laws about and discussions of menstruation have polarized current discussions of gender relations in Jewish culture. Is the designated impurity of menstruation sexist? Or does ritual absence from sex during menstruation encourage a rhythmic reaffirmation of conjugal intimacy?This book offers a new perspective on the extensive rabbinic discussions of menstrual impurity, female physiology, and anatomy, and on the social and religious institutions those discussions engendered. It analyzes the functions of these discussions within the larger textual world of rabbinic literature and in the context of Jewish and Christian culture in late antiquity.How did gender work—how was it made to work—in rabbinic literature? How did that literature dictate the place of women in Jewish culture? In search of answers to these questions, the author analyzes the architectural metaphors deployed to describe female anatomy, arguing that this discursive construction operated culturally to associate women with the home and exclude them from rabbinic study halls. The author shows that rabbinic discourse is not completely controlled by rabbinic ideology, however. She analyzes talmudic discussions that allow alternative gender perspectives to emerge, indicating that women and their bodies were not completely objectified. This suggests that the Babylonian Talmud does not present a completely homogeneous gender structure, but contains a number of different, sometimes contradictory, possibilities.The book concludes with a study of early Christian texts that relate to the same biblical laws on menstrual impurity as rabbinic texts, focusing in particular on a Jewish-Christian text in which the anonymous author polemicizes against Jewish women converts who remain attached to the biblical laws. This text allows us to reconstruct women's perspectives on the inscription of religious meaning onto their bodies and physiological processes.

Marc Chagall (1887-1985) traversed a long route from a boy in the Jewish Pale of Settlement, to a commissar of art in revolutionary Russia, to the position of a world-famous French artist. This book presents for the first time a comprehensive collection of Chagall's public statements on art and culture. The documents and interviews shed light on his rich, versatile, and enigmatic art from within his own mental world. The book raises the problems of a multi-cultural artist with several intersecting identities and the tensions between modernist form and cultural representation in twentieth-century art. It reveals the travails and achievements of his life as a Jew in the twentieth century and his perennial concerns with Jewish identity and destiny, Yiddish literature, and the state of Israel. This collection includes annotations and introductions of the Chagall texts by the renowned scholar Benjamin Harshav that elucidate the texts and convey the changing cultural contexts of Chagall's life. Also featured is the translation by Benjamin and Barbara Harshav of the first book about Chagall's work, the 1918 Russian The Art of Marc Chagall.

Marc Chagall (1887-1985) traversed a long route from a boy in the Jewish Pale of Settlement, to a commissar of art in revolutionary Russia, to the position of a world-famous French artist. This book presents for the first time a comprehensive collection of Chagall's public statements on art and culture. The documents and interviews shed light on his rich, versatile, and enigmatic art from within his own mental world. The book raises the problems of a multi-cultural artist with several intersecting identities and the tensions between modernist form and cultural representation in twentieth-century art. It reveals the travails and achievements of his life as a Jew in the twentieth century and his perennial concerns with Jewish identity and destiny, Yiddish literature, and the state of Israel. This collection includes annotations and introductions of the Chagall texts by the renowned scholar Benjamin Harshav that elucidate the texts and convey the changing cultural contexts of Chagall's life. Also featured is the translation by Benjamin and Barbara Harshav of the first book about Chagall's work, the 1918 Russian The Art of Marc Chagall.

Israeli playwright and director Hanoch Levin was one of the most original and innovative writers of his generation. Although Levin is familiar within the Israeli cultural context—and despite the steadily growing stream of literary and theatrical research of his oeuvre—there are few resources on his work available outside of Israel. The present volume, containing a selection of ten of his plays, is the first comprehensive effort to present this unique playwright and director to a broad readership.Levin's artistic credo was based on a constant urge to criticize Israeli society and its mainstream ideology while simultaneously confronting the basic human and existential issues of life and death. A whole generation of Israeli theater audiences has grown up on Levin's performances with all their paradoxical complexities. At this point, just a few years after his death from cancer in 1999 at the age of 56, it may not be possible to evaluate the full impact of his work. But this volume will contribute significantly to scholarship in this direction and to the appreciation of Levin's unique style.