Tuesday, July 13, 2010

HB/Jewish Studies job at Chester University

JOB at the University of Chester:
Senior Lecturer in Hebrew Bible and Jewish Studies

Job details


Applications are invited for the post of Senior Lecturer in Hebrew Bible and Jewish Studies. We intend to appoint for commencement not later than 1 January 2011.

You will have a PhD in biblical studies, and experience in teaching, supervision, module development and programme leadership in higher education. You will be able to contribute academic leadership in biblical studies, and will be an active researcher with strong research-based publications. We hope you will also be able to contribute to undergraduate teaching in Jewish Studies, and will have additional expertise in a field such as: Bible and Film, Bible and Art, Bible and Culture, Bible and Popular Culture, Bible and Critical Theory.

Our Department of Theology and Religious Studies enjoys growing renown for excellence in research and teaching, with particular, but not exclusive, reference to religions in the contemporary world. Our ethos is collegiate and ambitious.
The closing date is 22 July, so don't dawdle. Follow the link to download more information.

(Via Viv Rowett on the SOTS list.)

Monday, July 12, 2010

14th c. BCE cuneiform fragment found in Jerusalem

A FOURTEENTH-CENTURY BCE CUNEIFORM FRAGMENT has been excavated in Jerusalem:
Oldest written document ever found

By BEN HARTMAN (Jerusalem Post)
07/12/2010 01:56

Archeologists unearth 14th century BCE fragment.

Hebrew University excavations recently unearthed a clay fragment dating back to the 14th century BCE, said to be the oldest written document ever found in Jerusalem.

The tiny fragment is only 2 cm. by 2.8 cm. in surface area and 1 cm. thick and appears to have once been part of a larger tablet. Researchers say the ancient fragment testifies to Jerusalem’s importance as a major city late in the Bronze Age, long before it was conquered by King David.

The minuscule fragment contains Akkadian words written in ancient cuneiform symbols. Researchers say that while the symbols appear to be insignificant, containing simply the words “you,” “you were,” “them,” “to do,” and “later,” the high quality of the writing indicates that it was written by a highly skilled scribe. Such a revelation would mean that the piece was likely written for tablets that were part of a royal household.

The find was uncovered in a fill taken from the Ophel area, which lies between the Old City’s southern wall and the City of David. The Ophel digs are being carried out by Dr. Eilat Mazar of the Hebrew University Institute of Archeology, through funding from US donors Daniel Mintz and Meredith Berkman of New York.

According to Mazar, the fragment was discovered over a month and a half ago during wet sifting of the Ophel excavations, but was only released to the press this week because researchers wanted to wait until analysis of the piece was complete so as to be absolutely certain of the details of the find.

The most ancient piece of writing found in Jerusalem before the Ophel fragment was a tablet unearthed in the Shiloah water in the City of David, dating back to the eighth century BCE – nearly 600 years “younger” than the Ophel find.
First of all, boo to the Jerusalem Post for the sensationalist headline. The oldest written document found in Jerusalem is not the oldest document found anywhere by a long shot. Mesopotamian cuneiform and Egyptian hieroglyphic texts go back something like fifteen hundred years earlier.

Second, although this fragment is the oldest text discovered in Jerusalem, we have other texts of the same age from Jerusalem which were found in Egypt among the Amarna letters. The six Akkadian letters from Abdi-Heba, the king(let) of Jerusalem, to the Pharaoh of Egypt also date to the fourteenth century BCE. So this find doesn't tell us much that we didn't already know, although it is exciting actually to find a cuneiform table in Jerusalem, even if it is only a small piece whose text doesn't give any connected sense.

(I no longer try to keep up with Akkadian studies, so the links above are for general information only. I make no claims about their detailed accuracy or the accuracy of the translation of the letter.)
Hebrew University Prof. Wayne Horowitz, a scholar of Assyriology, deciphered the script with the assistance of his former graduate student Dr.

Takayoshi Oshima. Horowitz said that while the script was too broken to get context out of it, the quality of the writing gave some indication of the creator’s pedigree.

“What we can see is that the piece was written in very good script and the tablet was constructed very well. This indicates that the person responsible for creating the tablet was a first-class scribe.

In those days, you would expect to find a first-class scribe only in a large, important place,” he said.

According to Horowitz, the high quality of the tablet piece indicates that it was most likely part of a message sent from a then-king of Jerusalem to the pharaoh in Egypt.

Horowitz said that the fragment, which is made of Jerusalem clay, indicated that Jerusalem was one of the central cities of the area at the time.

“This shows Jerusalem was not a provincial backwater, [but] one of the main cities of the area,” he said.
I'm not sure whether the quality of the script and tablets from the Amarna correspondence already told us this information or whether it is new to this find. I would like to see the claims about the centrality of Jerusalem put into the context of what we know already about fourteenth-century Jerusalem from the Amarna correspondence.

It's interesting that a letter apparently from Jerusalem ("made of Jerusalem clay") and presumably sent elsewhere was found in Jerusalem. An archive copy?
Mazar called the fragment “one of the most important finds we’ve ever had” and said she hoped it would lead to further big discoveries.

“A piece this small wouldn’t have been sitting there all by itself; there have to be more pieces like it,” she said.

[...]
One would hope so. There must be cuneiform archives from this period somewhere in Israel and sooner or later one will be found. Yadin thought he knew where the Late Bronze Age archive was at Hazor and he was about to look for it when he died. So far, a quarter of a century later and after more excavations at Hazor, the archive hasn't been found.

Note also that Duane Smith has a recent blog post that ties this new fragment to his earlier extensive discussions of the relevant Amarna letters and other contemporary cuneiform evidence from Palestine.

UPDATE (15 July): More here

Sunday, July 11, 2010

New JSIJ article

JEWISH STUDIES, AN INTERNET JOURNAL has posted a new article:
Gilad Sasson, "The Story of David’s Captivity in the Hands of Yishbi Be-Nov in Tractate Sanhedrin of the Babylonian Talmud – Sources, Editing, Structure and Plot in the Service of an Ideological Message" (in Hebrew)

Abstract

In the expansion of the Biblical story of David’s captivity in the hands of Yishbi Be-Nov, which appears in Tractate Sanhedrin of the Babylonian Talmud, God offers David two options: captivity or the destruction of his descendants. David chooses the first option and is captured and led to Yishbi. At the same time, God takes measures, through Avishai, to thwart the execution of His own edict by causing David to change his decision. The plot describes David’s transition from passive to active after he changes his mind.

This story has attracted the attention of scholars of folklore, who have found parallel versions in extra-rabbinic sources. This article wishes to add two new directions to that of existing research: (a) clarification of the formation of the story in light of parallel versions in rabbinic literature; (b) literary analysis of the story. Integration of these three research approaches exposes the creative method of the narrator, who combines motifs from the literature of the Sages and from other sources and adapts them, using literary devices. He thus develops the plot towards a surprising message: God’s love for David overrides the strict letter of the law.
The full article is downloadable as a pdf or Word file here.

Saturday, July 10, 2010

Dura Europos synagogue ceiling

MORE ON DURA EUROPOS: Further to this post, Joseph Lauer e-mails to note that the current issue of the American Journal of Archaeology has an article on the tiles from the synagogue ceiling. Abstract:
Mapping Devotion in Roman Dura Europos: A Reconsideration of the Synagogue Ceiling

Author(s): Karen B. Stern

American Journal of Archaeology

Print ISSN: 0002-9114
Volume: 114 | Issue: 3
Cover date: April 2010
Page(s): 473-504

Abstract

Archaeological remains of Dura Europos continue to inspire countless studies, partly because of the exemplary preservation of this city at the crossroads of the Hellenistic, Persian, and Roman worlds. The well-preserved synagogue from Dura similarly offers a unique example of a building whose form might have had parallels in Syria and other regions of the ancient Mediterranean. Yet in the decades since its discovery, scholars have emphasized the interior murals with biblical motifs as its most distinctive feature. The 234 decorated and inscribed tiles recovered from the synagogue ceiling, by contrast, have attracted little interest; painted surfaces of ceiling bricks were historically classified as incidental decorations more suitable for summary than analysis. This article gives renewed attention to the neglected ceiling of the Dura Europos synagogue. While consideration of the decorated surface remains important for its own sake, an evaluation of its context inspires novel hypotheses about space and use. Although the ceiling remains one of the most overlooked features of the Dura synagogue, a substantive reexamination shifts analyses of the synagogue building, broader considerations of art and culture in Roman Dura Europos, and discussions of Jewish localisms in the Graeco-Roman world.
Author(s): Karen B. Stern 1

Author(s) affiliations

Department of History, Brooklyn College of the City University of New York, 2900 Bedford Avenue, Brooklyn, New York 11012.
Follow this link for a link to the pdf file of the complete article. You can also enlarge the image of the synagogue ceiling by clicking on it.

DSS discovered in ... New Jersey?

DEAD SEA SCROLLS discovered in ... New Jersey? Bruce Zuckerman to the rescue!
Let There Be Light

Using Bruce Zuckerman's technology and software, a click of the mouse on a Dead Sea Scrolls image acts like a flashlight, revealing the tiniest of details — even a fleck of ink scraped off the top of a character.
By Pamela J. Johnson (USC news)
June 24, 2010

categories: research, faculty research
tags: artifact, bruce zuckerman, history, humanities, linguistics, manuscript, religion, west semitic research project

We all know what New Jersey is famous for. The birthplace of Ol' Blue Eyes? Where Thomas Edison invented the light bulb? Heaven help us, Jersey Shore?

Fuggedaboutit!

The Garden State is home to one of the greatest archaeological discoveries of modern times. In 1949 — two years after their discovery in a Judaean desert cave — fragments of the Dead Sea Scrolls found their way to New Jersey and eventually to an unassuming, red brick with white trim church in Teaneck.

For six decades, the fragments had been locked inside the church’s vault. St. Mark’s Syrian Orthodox Cathedral and Dead Sea Scrolls officials knew it was time to call in the heavy hitters to document the 2,000-year-old manuscript.

About 2,450 miles west, USC College’s Bruce Zuckerman got the call. A leading Dead Sea Scrolls scholar, Zuckerman was the first to record the New Jersey fragments dating around 100 B.C. using high-end digital technology. In August 2009, he and other West Semitic Research Project (WSRP) members brought their advanced imaging methods to the church and photographed the scrolls. Steven Fine of Yeshiva University in New York collaborated with WSRP, part of an ongoing partnership between USC and Yeshiva.

[...]
More on Professor Zuckerman and his team here and, sadly, here.

Via Joseph Lauer and the Agade List.

UPDATE: Dead link fixed. Sorry.

Did Jesus speak Hebrew?

THE LANGUAGE(S) JESUS SPOKE continue to be explored by Mark D. Roberts. This installment is Did Jesus Speak Hebrew? His conclusion:
Given Jesus' roots in Nazareth, and given his early ministry among common folk in Galilee, it seems most likely that he usually employed Aramaic in his teaching, and this is confirmed by the data of the Gospels. But, given the likelihood that Jesus knew Hebrew as a second language, and given his frequent debates with Jewish religious teachers, and given the movement of his ministry to Judea, where Hebrew was more common, I am convinced that Jesus did teach in Hebrew at times.
This sounds about right to me.

Earlier installments noted here.

Friday, July 09, 2010

John M. Melzian, R. I. P.

SAD NEWS from the Agade list: John M. Melzian, an associate of Bruce Zuckerman's West Semitic Research Project and husband of project associate Marilyn Lundberg Melzian, has passed away. His bio from the Inscriptifact website:
John Melzian
John Melzian is an Industrial Designer with thirty years of experience in utilizing new technologies in the development and introduction of cost-effective products. He received his Master of Arts in Industrial Design from the University of California, Los Angeles. He has worked for Mattell Toys, and Applause Inc., and ran is own design office, Design Base International, for ten years. In his work with the West Semitic Research Project he has designed and built a number of specialized photographic devices and participated in numerous imaging projects.
Requiescat in pace.

Mark Goodacre's trip to Israel

MARK GOODACRE is back from his first trip to Israel and is sharing his experiences in an ongoing series of blog posts: A Biblical Scholar's First Impressions of Israel I: Tel Aviv; II: Jaffa; III: Bethlehem; IV: Jerusalem; V: The Dead Sea.

Dramatized Apocrypha and Pseudepigrapha

DRAMATIZED APOCRYPHA AND PSEUDEPIGRAPHA:
Mac Wellman's MFA Playwrights Present the Weasel Festival 7/28-30

Wednesday, July 7, 2010; Posted: 02:07 PM - by BWW News Desk

The fifth-annual Bring a Weasel and a Pint of Your Own Blood Festival is excited to present three original plays and a short film at the East 13th Street Theater from July 28th to July 30th. Solely produced and written by playwrights from Mac Wellman's groundbreaking Brooklyn College MFA program, this year's Weasel festival features talented alumni Corina Copp, Benjamin Gassman, Kobun Kaluza and Amber Reed. Each playwright will riff off the stories of The Apocrypha - the infamous religious texts that didn't make the Bible's cut. Not decreed to be divinely inspired, the Apocrypha books are ancient Greek texts that were ripped and pasted back into the Bible throughout history. Filled with luminous stories of prophets, angels, intrigue and heresy, the off-the-record Apocrypha is the perfect inspiration for a festival of peculiar plays by playwrights working outside the canon.
The Apocrypha actually did "make the Bible's cut" in the Catholic and Orthodox traditions, which include those books in their canons. But the Apocrypha are not part of the Jewish and Protestant canons. But in any case, one of the texts being dramatized is technically part of the Old Testament Pseudepigrapha rather than the Apocrypha (even though it is usually included in modern Bibles that contain the Apocrypha). This is 2 Esdras, which is not in anybody's canon and is actually a small library of apocalypses now known as 4 Ezra (chaps. 3-14), 5 Ezra (chaps. 1-2), and 6 Ezra (chaps. 15-16).

Also, the book of Esther is in all biblical canons, although a number of Apocryphal additions (chaps. 10.4-16:24) are interspersed through the book. The description below implies that the adaptation is of the whole book, but this isn't entirely clear.

Here is the full program for the Weasel Festival:
Each night features three short plays and one short film:
WALTZ: an adaptation of The Story of Susanna, Bel and the Dragon, and The Song of Three Children. By Corina Copp; Directed by Meghan Finn
A woman is falsely accused, so an angel stands ready to cut judges in two: so goes divine justice.

Purimacolo: an adaptation of The Story of Esther.
By Benjamin Gassman; Directed by Julia Jarcho
Mussolini's mistress is crashing the Purim play.

Red Ass: The College Years, Sophomore Year: an adaptation of
The Second Book of Esdrus. By Kobun Kaluza; Directed by Judith Smith
On a sandy cove in the Pacific Northwest, Red Ass the turtle seeks prophetic wisdom and sophomore advice from his fellow animals.

A stop animation film adaptation of The Book of Tobit, by Amber Reed

Thursday, July 08, 2010

On the synagogue art of Dura Europos

ON THE SYNAGOGUE ART OF DURA EUROPOS:
Considering Dura: Part II

Richard McBee
Posted Jul 07 2010 (Jewish Press)

Dura Europos looms large in the history of Jewish Art not only because of its place as the earliest example of Jewish Art but also because its achievements are seemingly at odds with the conceptual and halachic problems it presents. The complexity and variety of Torah subjects depicted are more ambitious and extensive than any Jewish Art until the advent of the illuminated Haggadahs in Spain one thousand years later. The notion of a synagogue interior fully decorated with images does not reappear until the famous painted shuls of Poland, Lithuania and Russia in the 17th century. All that said the images we see are, at times, problematic.

Aside from the fact that the extensive figuration, especially on the Western wall toward which congregants would pray, flies in the face of the injunction against graven images in the context of worship, other issues arise upon closer inspection. Many of the Torah figures - Abraham, Moses, Samuel and Elijah - are depicted in Roman costume as contemporary statesmen-heroes, blurring the distinction between Jew and Gentile. There are troubling factual inconsistencies: the last two sections of the Exodus panel are out of narrative sequence; the consecration of the "Temple of Aaron" seems to show a bull about to be killed with an ax - contrary to normative Jewish slaughter - and the panel frequently labeled as "Solomon's Temple" shows the Temple doors decorated with recognizable pagan figures. Finally the panel "Rescuing Moses" from the Nile depicts Pharaoh's daughter as unclothed. Nonetheless, these contradictions to our notions of appropriate synagogue decoration must not distract us from attempting to understand the earliest example of Jewish narrative art.

[...]
Part I does not appear to be online.

UPDATE: Joseph Lauer directs me to Part I here. Excerpt:
"Aladen's Lamp had been rubbed and suddenly from the dry, brown, bare desert had appeared paintings, not just one nor a panel nor a wall but a whole building of scene after scene, all drawn from the Old Testament in ways never dreamed of before" exclaimed Clark Hopkins, one of the first archeologists to see the newly discovered frescoes from the synagogue at Dura Europos in 1932.

In that one exciting location there are no less than 14 major narratives depicted on the walls of the synagogue. They are not symbolic ciphers; rather they are fleshed out scenes that evoke in a complex and often midrashic style well-known Torah narratives. They had been painted for this synagogue sometime around 245 CE in the frontier Roman town of Dura. The town was overrun and destroyed by the Persians in 256 CE and forgotten until the British accidentally uncovered it in 1920.
This part has a detailed overview of the site and its layout.

UPDATE (10 July): More on the Dura Europos synagogue here.

Vesuvius punishment from God?

WAS THE VESUVIUS ERUPTION PUNISHMENT FROM GOD for the destruction of Jerusalem according to ancient Jews? Hershel Shanks, writing in BAR, thinks so, on the basis of a passage in Sibylline Oracles 4 and a graffito from Pompeii:
The Destruction of Pompeii—God’s Revenge?

By Hershel Shanks

Nine years, almost to the day, after Roman legionaries destroyed God’s house in Jerusalem, God destroyed the luxurious watering holes of the Roman elite.

Was this God’s revenge?

That’s not exactly the question I want to raise, however. Rather, did anyone at the time see it that way? Did anyone connect the eruption of Mt. Vesuvius in 79 C.E. with the Roman destruction of Jerusalem in 70?

[...]
I have a post on the eruption of Vesuvius here and one on Pompeii here that also involves the Sibylline Oracles, sort of. And here's a recent article on the pyroclastic surge that incinerated the inhabitants.

Wednesday, July 07, 2010

Jesus and Aramaic in the Gospels

ARAMAIC WATCH: Mark D. Roberts posts another installment of his series on the language(s) Jesus spoke: Jesus and Aramaic in the Gospels. (Earlier installment noted here.)

This one simplifies a little but is substantially accurate, although surprisingly he fails to mention the word ephphatha in Mark 7:34, which seems to be a dialectal variant of the Aramaic word "Be opened!"

A while ago I published an article on the problem of retroverting Hebrew or Aramaic from a Greek translation: "(How) Can We Tell if a Greek Apocryphon or Pseudepigraphon has been Translated from Hebrew or Aramaic?" Journal for the Study of the Pseudepigrapha 15 (2005): 3-61. Despite the focus of the title, it also deals quite a lot with the New Testament material. Abstract:
This article explores a wide range of problems that arise when we try to retrovert a Hebrew or Aramaic original from a Greek text, or even establish that Semitic interference in the text proves it to have been translated from a Semitic original. These problems include the inadequacy of a bipolar scale of ‘literal’ vs. ‘free’ translation technique; the difficulty of distinguishing Semitic grammar from Greek grammar; the possibility of interference from the language of the LXX (including rare grammatical features made popular in liturgy and testimonia) or bilingual interference; and the need to determine, when possible, the language (Hebrew or Aramaic), dialect, and period of the Vorlage. Claims to have retroverted the original texts of lost Semitic documents from Greek texts are found unconvincing, but this article advances a methodology for establishing Semitic interference due to translation from a Semitic Vorlage.
That article requires a paid personal or institutional subscription to access, but you can read an earlier draft presented at a conference here. (Sorry for all the formatting glitches. They were introduced in our latest site "upgrade.")

Alexander's footsteps

COULD BE INTERESTING:
Alexander's Footsteps: A Lost City in Lebanon
By IT Blog [Intelligent Traveler blog, National Geographic]
on July 6, 2010 10:30 AM | Comments (2)

After working as a reporter in Cairo, Theodore May wanted to know more about the history, culture, and people of the Middle East. So he decided to explore it, and use one of history's conquerors as his guide. For the next eight months he'll be following in the footsteps of Alexander the Great, tracing the 2,000-mile path Alexander forged through the modern Middle East. Theo will be writing about his experiences for The Global Post, and you can be follow him on Twitter at @Theodore_May. He'll be contributing glimpses from his journeys here at Intelligent Travel.

The Romans left a powerful archaeological footprint on the region--as sites like Baalbek and Palmyra attest--but evidence of a Greek legacy is more uncommon.

It is appropriate, then, that ancient Umm el-Amed should be found deep in a field of overgrown thorn bushes, only several miles from the tense Lebanon-Israel border.

A few weeks ago, I stopped by Dr. Paul Newson's office at the American University of Beirut to get some historical perspective on Alexander the Great's conquest through Lebanon. Newson, who has done extensive fieldwork throughout the Middle East, currently serves as a professor of archaeology at AUB.

Not long into our conversation, Newson suggested we visit the Umm el-Amed site, a place neither of us had been.

[...]
Umm el-Amed is a Hellenistic-era Phoenician site which has produced some notable discoveries, such as the Baalshamar funerary stele (scroll down). Here's a JSTOR review of the site report in the 1960s from the Journal of Biblical Literature which gives an overview of the site. (Cross-file under Phoenician Watch.)

Mr. May's expedition should lead to some significant sites and I will try to keep an eye on it.

Ashkelon fallout, continued

FALLOUT from the removal of the Ashkelon graves may be spreading to the United States:
Satmar (Williamsburg) To Protest Outside White House Tuesday

(Tuesday, July 6th, 2010) (Asra Kaddisha press release at Yeshiva World)

Thousands of Orthodox Jews are targeting Israeli Prime Minister Benjamin Netanyahu during his visit to Washington, DC, demanding Netanyahu to stop Archaeological excavations and construction in the Holy Land that is desecrating ancient Jewish cemeteries in gross violation of Jewish law. The leaders also denounced the Israeli police’s beatings of peaceful demonstrators protesting the clearing of five ancient cemeteries and continued action to empty a cemetery in Jaffa in order to construct a hotel.

Rabbi Lazar Stern, a spokesman for Asra Kadisha, a worldwide group dedicated to protecting the integrity of Jewish cemeteries, said the leaders plan to protest outside the White House, and to deliver petitions to the Israeli embassy, during Netanyahu’s July 6th visit

The Central Rabbinical Congress, which represents Orthodox Jewry, helped organize the day of protest in Washington in support of Asra Kadisha.

“We believe that the desecration of the dead could bring grave danger to the living,” said Rabbi Stern.

Asra Kadisha has brought international pressure to bear in their efforts to stop the desecration of cemeteries throughout Europe – most recently in Spain, the Czech Republic and the Ukraine – and finds it unbearable painful that similar desecration’s are taking place in the Holy Land.

Dr. Bernard Fryshman, of the Conference of Academicians for the Protection of Jewish Cemeteries, reported that suitable engineering alternative had been provided to all of the burial sites recently excavated in Ashkalon, Nazareth and now in Jaffo.

[...]
Background on the removal of the graves, which do not seem to have been Jewish, is here (and follow the links).

Tuesday, July 06, 2010

Late-antique Gospels in Ge'ez

LATE-ANTIQUE GOSPELS IN GE'EZ: Okay, this one isn't about Aramaic, although I do manage to bring it into the discussion.
Unearthed, the ancient texts that tell story of Christianity

A British bookbinder has restored ancient copies of the gospels dating back to the fourth century, writes Jerome Taylor


Tuesday, 6 July 2010 (The Independent)

for the handful of hardy travellers who make it to the Abuna Garima monastery in Ethiopia's Tigrai Highlands, there is a book that local monks believe holds magic properties.

Kept under lock and key in a bright-blue circular hut at the centre of the isolated monastery, the Garima Gospels are one of the Christian world's oldest and most exquisite treasures. Until recently, scholars had always assumed that the two 10-inch-thick volumes, which are written on goat skin and brightly illustrated, dated back to the early 11th century. But recent carbon-testing has proved what the monks believed all along: the books are among the oldest gospels in existence.

New dating techniques have put the creation of the two books to somewhere between 330 and 650, making them a close contender to being the most ancient complete Christian texts. The only major collection of scripture that is known to be older is the Codex Sinaiticus, a copy of the Bible hand-written in Greek which dates back to the third century. Unlike the Garima Gospels, the Codex includes large chunks of the Old Testament, but the entire work is divided between museums and monasteries in Egypt, Britain, Russia and the USA.

The Garima Gospels, meanwhile, have been in one piece in the same place for the best part of 1,600 years, guarded by generations of monks from Muslim invaders, colonial conquerors and a fire in the 1930s which destroyed their church.

The monks have their own legend about how the gospels came into their possession. They believe they were written by Abba Garima, a Byzantine royal who arrived in what was then the kingdom of Axum in 494 and went on to found the monastery. According to the monks, Abba Garima finished his exquisite work in a single day because God stopped the sun from setting while he worked.

The Ethiopian Heritage Fund, a British charity which specialises in preserving the myriad of stunning artefacts that fill Ethiopia's monasteries, has recently finished restoring the two books to bring them back to their former glory.

[...]

The books themselves are written in Ge'ez, an ancient Ethiopian Semitic language and consist of three manuscripts in two volumes. Both contain the four gospels and one of the volumes has added pages from a 15th century manuscript.

[...]
This is being reported as possibly the earliest surviving illustrated Christian text. But it must also be one of the earliest surviving manuscripts of a Ge'ez text. Some important Old Testament pseudepigrapha survive only in Ge'ez, alas only in medieval and early modern manuscripts. These include 1 Enoch (parts also survive in Greek and Qumran fragments of the original Aramaic) and Jubilees (quotes in Greek survive, as well as Qumran fragments of the original Hebrew). This is a very important discovery for Ethiopic studies and it makes me wonder if there might be comparably early pseudepigrapha manuscripts in Ge'ez lying unnoticed somewhere. I hope so.

UPDATE: Title reworded for accuracy (the possible date range seems to be the fourth to seventh centuries).

What languag(es) did Jesus speak?

ARAMAIC DAY: Mark D. Roberts is posting a new series on What Languag(es) Did Jesus Speak? at Beliefnet. Hint: the title of this post is relevant.

Art inspired by the Jewish Aramaic incantation bowls

ARAMAIC DAY: Art inspired by the Jewish Aramaic incantation bowls:
Sex, Magic, And Secrets In A Bowl

Tuesday, July 6, 2010 0:15 GMT
SAN FRANCISCO (Wireless Flash - FlashNews) – All the sex, magic, and secret desires a woman has hidden inside her can now be found in a big, giant bowl.

The Yerba Buena Center for the Arts in San Francisco is bringing insight into the deep, dark secrets of femininity with their upcoming exhibit, The Bowls Project: Secrets of the Apocalyptic Intimate, which opens today (Jul. 6) and runs until August 22.

Artist Jewlia Eisenberg and her ensemble, known as “Charming Hostess,” have created an interactive sound sculpture and performance installation at Yerba Buena.

Visitors can enter a dome-like room which Eisenberg describes as a “private place to share secrets and a public forum” for intimate live music and ancient rituals, sounds, and projected video images.

She explains that the project is inspired by Babylonian Jewish women’s amulets known as “demon bowls,” and is meant to help people connect with their bodies, souls, and minds.

© Copyright 2010 Wireless Flash News Inc
Only in California. For the Aramaic incantation bowls, go here (sorry for all the link rot) and here. For more Aramaic in current popular culture, see the immediately preceding post here.

Cross-file under "Can't make it up."

Jewish mysticism and magic in Harry Potter trailer

ARAMAIC DAY: Nina Amir finds Jewish mystical (and magical) themes in the new Harry Potter trailer:
While some religions, Christianity included, don’t approve of magic, and some parents won’t let their children read the Harry Potter books or see the movies, Judaism has a long history of magic. Although Jewish mysticism, or Kabbalah, was not (and is not) only used for magic, stories of the golem and such do come from this magical Kabbalistic tradition. We are told that the magical Kabbalistic tradition actually must be used only by those most knowledgeable and only on rare and special occasions. The other types of Kabbalah, theoretical and practical, can be used by anyone and are extremely useful. You will find Kabbalah in many aspects of Judaism, such as in the daily prayer services.

Words like “abracadabra,” which have been used by magicians for years, have their origins in Judaism. This Aramaic word literally means “He has created as he has spoken”—or manifestation according to the power of words. This word comes from the verb “daber,” which refers to organizing “speech.” Thus, when the magician says something—casts the spell or incantation—things are created by making order out of chaos. No wonder so many magicians have chosen this word as their incantation when creating something from nothing. Aramaic preceded Hebrew and was spoken by many during the Biblical period.
For the etymology of Abracadabra, see here and follow the links.

Monday, July 05, 2010

Happy St. Cyril and Methodius Day - again

HAPPY ST. CYRIL AND METHODIUS DAY – AGAIN.

From Wikipedia, Saints Cyril and Methodius:
"Saints Cyril and Methodius Day" is a holiday, usually celebrated on 11 May (24 May) in countries which observe Eastern Orthodox tradition, and on 5 July in countries that observe Roman Catholic tradition. It commemorates the creation of the Slavic Glagolitic and Cyrillic alphabets by the brothers Saints Cyril and Methodius. There is evidence that the Cyrillic alphabet was not created by Cyril and Methodius but by their pupil, Clement of Ohrid, but the alphabet bears Cyril's name nonetheless, and the evidence is still not enough to disprove that.) The celebration also commemorates the introduction of literacy and the preaching of the gospels in the Slavonic language by the brothers.
A note of the earlier celebration, with links to background on Slavonic pseudepigrapha etc., is here.

Ben Witherington on the DSS

BEN WITHERINGTON, "that dude in the Dead Sea with the T-shirt," discusses the Dead Sea Scrolls.

Sunday, July 04, 2010

New Book: Rediscovering the Dead Sea Scrolls

NEW BOOK:
Rediscovering the Dead Sea Scrolls: An Assessment of Old and New Approaches and Methods
Maxine L. Grossman (editor)

332 pages; dimensions (in inches): 6 x 9; 2010

ISBN: 978-0-8028-4009-7

Description

Both within and outside the field of Qumran scholarship, the study of the Dead Sea Scrolls is sometimes treated as a rather specialized closed shop. By encouraging interdisciplinary and self-consciously methodological discussions, this volume intends to open that shop and invite new conversations across lines of interest, discipline, and scholarly subfield.

Fifteen respected DSS scholars representing diverse perspectives offer here a window into the scholarly study of these ancient texts. Rediscovering the Dead Sea Scrolls introduces readers to a wide range of established and experimental treatments of the Scrolls, including paleography, archaeology, manuscript analysis, and a variety of literary, historical, and social scientific approaches. The authors provide not only an introduction to a given approach but also a more self-reflective assessment of the limits of their approaches and the potential pitfalls associated with them.

In place of a single authoritative strategy, here are a variety of strategies — some overlapping and others standing alone — all the products of a process that is unusually collaborative. Taken as a whole, they provide a vibrant intersectional picture of DSS studies on the cusp of its seventh decade.

CONTRIBUTORS:

1. Martin G. Abegg Jr.
2. James R. Davila
3. Steve Delamarter
4. Maxine L. Grossman
5. Charlotte Hempel
6. Jutta Jokiranta
7. Jonathan Klawans
8. Robert Kugler
9. Hayim Lapin
10. Jodi Magness
11. Sarianna Metso
12. Carol A. Newsom
13. Eibert Tigchelaar
14. Eugene Ulrich
15. Bruce Zuckerman
I have contributed an essay on counterfactual history and the Dead Sea Scrolls, which, if nothing else, will confirm my reputation for thinking outside the box. You can read an early draft of that essay here.

Congratulations to Professor Maxine Grossman, who put a huge effort into the organizing and editing of this book, as well as to the other authors.

Happy Independence Day

HAPPY INDEPENDENCE DAY to my American readers.


Saturday, July 03, 2010

Gold coin excavated at Bethsaida

AN ANCIENT GOLD COIN has been excavated at Bethsaida:
Rare coin bears good tidings for UNO's Israeli excavations

By John Keenan
[OMAHA] WORLD-HERALD STAFF WRITER

Dr. Rami Arav didn't get into archaeology for the money.

He was very excited, however, when his team of researchers uncovered a rare gold coin during excavation work in the ancient city of Bethsaida, near the Sea of Galilee in Israel.

Arav is director of excavation and research at the University of Nebraska at Omaha's Bethsaida Excavations Project, a 24-year effort to uncover the archaeological mysteries of the biblical-era city.

The coin, which weighs 7 grams, is 97.6 percent gold, Arav said.
Advertising

The find was unexpected because Bethsaida primarily was home to humble fishermen, he said. Arav said somebody must have been doing good business a little more than 100 years after the birth of Christ.

The gold coin, about three-quarters of an inch in diameter, carries the image of Antoninus Pius, the 15th Roman emperor, who reigned between A.D. 138 and 161.

[...]
More on recent finds (including other gold objects) at Bethsaida here.

Proton beams for DSS analysis

TECHNOLOGY WATCH: Proton beams used to analyze the Temple Scroll:
The analyses, which were conducted by INFN physicists in collaboration with researchers from IBAM-CNR, have revealed that one of the Dead Sea Scrolls, in particular, the Temple Scroll (which is not part of the biblical narration and instead describes the construction and life of a temple and dictates how laws are to be communicated to the people), may have been made near the Dead Sea, in the area of Qumran, where the scrolls were found. In other words, the scrolls may have been created locally.
Much depends on what "may" adds up to here. This is potentially a very exciting development: if it can be established on the basis of the physical composition of the Dead Sea Scrolls that they (or even some of them) were produced in the vicinity of Qumran, this would have important implications for theories about the origins of the Qumran library. But the very cautious phrasing of the claim makes it fairly uninteresting. We already knew that the Temple Scroll may have been produced locally.

Be that as it may, here are more details about the analysis:
The analyses were conducted on seven small samples of the scrolls (average size of one square centimetre), following a request made by Dr. Ira Rabin of BAM (Bundesanstalt fur Materialforschung) in Berlin. The scrolls belong to the Shrine of the Book of the Israel Museum and the Ronald Reed Collection of the John Rylands University Library.

At the LANDIS laboratory (one of the INFN laboratories in Catania), non-destructive analyses were performed to obtain results on the origin of the scrolls. To produce a scroll, which was the writing material used at the time, a great quantity of water is needed. By analysing water samples taken in the area where the scrolls were found, the presence of certain chemical elements was established, and the ratio of their concentrations was determined. The ratio of chlorine to bromine in the fragments of the Temple Scroll was then analysed using proton beams of 1.3 MeV, produced by the Tandem particle accelerator at the INFN National Laboratories of the South. According to this analysis, the ratio of chlorine to bromine in the scroll is consistent with the ratio in local water sources. In other words, this finding supports the hypothesis that the scroll was created in the area in which it was found. The next step in the research will be to analyse the ink used to write the scrolls.
I keep harping on non-destructive and non-invasive analysis being the future of archaeology and this story offers some support for that point. But again, the wording is exceedingly cautious. What does "is consistent with" mean? Is the ratio inconsistent, say, with the ratio of water samples taken from Jerusalem? It may "support the hypothesis that the scroll was created in the area in which it was found," but does it refute the hypothesis that it was produced in Jerusalem or elsewhere in Judea?

I'm not getting too excited about this one until I see some more robust conclusions.

UPDATE (23 July): Robert Cargill has a useful discussion here.

Friday, July 02, 2010

"Mystery" in the DSS and its Perso-Babylonian background

"MYSTERY" (RAZ) in the Dead Sea Scrolls and its Perso-Babylonian background:
Mystery, Secrecy and Esotericism in the Dead Sea Scrolls

Rigorous philology is still the best place to begin a study of ancient texts, and it can be well complemented by a clear interpretive/theoretical framework that seeks to bring focus to a particular angle of vision. But we should always be clear about the limits of our imaginative effort. Extracting history from ancient texts is difficult enough; trying to apprehend what ancient writers thought is an even dicier business.

The following essay is adapted from The “Mysteries” of Qumran: Mystery, Secrecy, and Esotericism in the Dead Sea Scrolls (SBLEJL 26; Atlanta: Society of Biblical Literature, 2009)

By Sam Thomas (Bible and Interpretation)
California Lutheran University
June 2010
Excerpt:
If raz was such an important word in Qumran texts and if its various associations played such a central conceptual role in the self-communication (or what Carol Newsom has called the “group self-fashioning”) of the Yahad and related groups, how can we explain this in a way that takes seriously the linguistic and social (and political) contexts in which these texts were produced? Moving backward rather than forward in time, it becomes clear that there is at least an indirect—if not direct—connection between the social and discursive worlds of the Yahad and earlier Assyrian and Neo-Babylonian (and perhaps Persian) priestly-scribal groups. A comparative study of these contexts throws new light on the uses of “mystery” language in the Dead Sea Scrolls, especially when buoyed by a more robust heuristic framework of secrecy and esotericism.

Samaritan Temple excavation not open to tourism

THE SAMARITAN TEMPLE EXCAVATION at Mount Gerizim languishes, its tourism potential untapped:
Ancient site near Nablus 'too problematic' to open
Mount Gerizim is sacred to the Samaritans who regard it, rather than Jerusalem's Temple Mount, as the location chosen by God for a holy temple.
.

By Chaim Levinson Tags: Israel news (Haaretz)

Behind the rusty iron fence surrounding the archaeological work on Mount Gerizim lies one of Israel's most impressive antiquities sites. But the Civil Administration is keeping the compound closed despite its huge tourism potential. It says planning at the site near Nablus in the West Bank is "too problematic."

Over more than two decades, Yitzhak Magen, the administration's chief archaeology officer, dug up a 2,000-year-old city, once home to 10,000 people.
Samaritan community during a pilgrimage on Mount Gerizim near Nablus

It was preserved in its entirety. The site consists of streets lined with houses, a marketplace and town center. Thousands of bones of sacrificial animals and tens of thousands of coins tell its story.

[...]

"They discovered that the destroyed temple began in the Hasmonean era and ended in the Byzantine era. The Byzantines built on its ruins an octagonal church, which has been dug up. The compound wall has remained almost entirely intact, as have parts of the central Samaritan city. The findings show a high living standard, with bathtubs, ceramics, a heating system and mosaics. You can see it was the capital of a kingdom."

[...]
The Samaritan community wants it opened up to tourists.

Thursday, July 01, 2010

Ugaritic as a test case for computer language-decipherment

TECHNOLOGY WATCH: Progress in computer decipherment of ancient languages, with Ugaritic as a test case.
Computer program deciphers a dead language that mystified linguists

(io9)

The lost language of Ugaritic was last spoken 3,500 years ago. It survives on just a few tablets, and linguists could only translate it with years of hard work and plenty of luck. A computer deciphered it in hours.

[...]
That last sentence, of course, is irresponsible hogwash. What the program did manage to do was (1) to identify almost perfectly (29 of 30) the letter correspondences between Ugaritic and Hebrew and (2) identify about 60% of the Hebrew words cognate to Ugaritic words. This is a remarkable and important achievement and it's a pity that the media coverage it has received so far is so sensationalist.

The limits of the system are (1) it needs to have identified a cognate language (Hebrew in this case) and (2) both languages need to be in an alphbetic script.

Anyone who has worked with Ugaritic will know how far this is from a decipherment. Decipherment of Ugaritic is still at a fairly primitive level and is likely to remain that way unless we recover a lot more texts. (Rumor was in my postgraduate days that a famous Semitist who shall remain nameless liked to say that he thought we were reading the tablets upside-down!) We understand Ugaritic as well as we do primarily because of all the cognates it shares with Hebrew, but a cognate word or root does no more than narrow the range of guesswork for understanding that word or root. Usage and context are also extremely important, and neither are addressed by this computer program. Indeed, the program doesn't do any translating at all. What it does do, remarkably efficiently, is to lay the groundwork for a human being to decipher an ancient language, potentially making the task much easier.

You can download a pdf file of the paper "A Statistical Model for Lost Language Decipherment," by Benjamin Snyder, Regina Barzilay, and Kevin Knight, by clicking on the link. This is the abstract:
In this paper we propose a method for the automatic decipherment of lost languages. Given a non-parallel corpus in a known re-lated language, our model produces both alphabetic mappings and translations of words into their corresponding cognates. We employ a non-parametric Bayesian framework to simultaneously capture both low-level character mappings and high- level morphemic correspondences. This formulation enables us to encode some of the linguistic intuitions that have guided human decipherers. When applied to the ancient Semitic language Ugaritic, the model correctly maps 29 of 30 letters to their Hebrew counterparts, and deduces the correct Hebrew cognate for 60% of the Ugaritic words which have cognates in Hebrew.

Wednesday, June 30, 2010

JSIJ vol. 8

JUDAIC STUDIES, AN INTERNET JOURNAL has published a new volume:
Dear JSIJ Subscribers,

We are pleased to announce the official publication of vol. 8 of JSIJ (Jewish Studies - an Internet Journal), which includes the following articles (abstracts of these articles appear at the end of this email):

Michael Avioz, On the Origins of the Term Nevi'im Rishonim (Heb.)

Itzhak Hamitovsky. Rabbi Meir and the Samaritans: The Differences Between the Accounts in the Yerushalmi and the Bavli (Heb.)

Menachem Katz, Collections of Halakha or Analytic Clarifications in the Babylonian Talmud? (Heb.)

Moshe Lavee, Welfare and Education vs. Leadership and Redemption: The Stories about Rabbi and Rabbi Hiyya as an Example of the Image of the Tannaitic Past in the Babylonian Talmud (Heb.)

Itzhak Hershkowitz, The Altar as God's House: A Study in Maimonides' Temple Perspectives (Heb.)

Yossi Erel, Ramban’s Approach Toward the Plain Meaning of the Biblical Text vs. his Commitment to Halakha (Heb.)

Chanan Gafni, Hyperbolic Language in the Mishnah (Heb.)

Aron Pinker, On the Meaning of šgl

Ephraim Stulberg, The Last Oral Torah? The Division of the Torah into ‘Aliyot

You can download (view, print, etc.) the articles by going to the
following website and clicking the appropriate links (Word or PDF):

http://www.biu.ac.il/JS/JSIJ/ca.htm.

Best,

Leib Moscovitz
Managing Editor
JSIJ

Abstracts

1.On the Origins of the Term Nevi'im Rishonim
Michael Avioz

The biblical books of Joshua, Judges, Samuel, and Kings are collectively known in Hebrew as Nevi'im Rishonim (Former Prophets). A review of the evidence from earliest times through the Middle Ages leads to the conclusion that the designation was coined by the Soncino family, who printed those books with Rabbi David Kimchi’s commentary in 1488.

2. Rabbi Meir and the Samaritans: The Differences Between the Accounts in the Yerushalmi and the Bavli
Itzhak Hamitovsky

This article seeks to show how the Babylonian sources placed much greater emphasis than their Palestinian parallels on the role Rabbi Meir played in connection with the changing Halakhic status of the Samaritan community. This conclusion is based on an analysis of the tannaitic sources dealing with Rabbi Meir’s relation to the Samaritans and a comparison between the Babylonian sugyot in BK 38b and Hullin 5b-6a and their Palestinian counterparts. It is suggested that according to both the tannaitic sources and the Palestinian Amoraic sources, Rabbi Meir did not make any significant contribution to the halakhic campaign against the Samaritans. Rather, it appears from these sources that Rabbi Shimon b. Eleazar, Rabbi Meir’s student, played a significant role in this campaign, during the late second century CE. The redactors of the Babylonian sources, following literary patterns attested elsewhere in the Babylonian Talmud, attributed Rabbi Shimon b. Eleazar's position to his teacher, Rabbi Meir. If my analysis is correct, the attribution of this position to Rabbi Meir constitutes yet another example of the transformation of Palestinian stories by Babylonian sources in light of the concerns of the Babylonian redactors.

3. Collections of Halakhah or Analytic Clarifications in the Babylonian Talmud?
Menahem Katz

Most of the Babylonian Talmud consists of sugyot, analytical discourses which form complete and closed structures. Another type of structure found in the gemara is the collection of sayings of a particular amora or of the stam. Rashi called sugyot of this type piskei shemu‘ot or piskei halakhot (Sukkah 3b, Pesahim 9b), terms which reflect the nature of these passages – apparently random collections of rulings, edited (according to Rashi) by the school of Rav Ashi.

This article discusses two such collections – Sukkah 3b-4b and Bava Kamma 26a-27a. It argues that these sugyot reflect a remarkable combination of analytical reasoning and complex literary design. In these collections of sayings, the sages of the Talmud discuss real, concrete cases, through which they explore basic concepts of Jewish law. We cannot treat these sugyot as simple collections of shemu‘ot. Rather, we must observe how they analyze in great detail the exact nature of the halakhic concepts they address.

4. Welfare and Education vs. Leadership and Redemption: The Stories about Rabbi and Rabbi Hiyya as an Example of the Image of the Tannaitic Past in the Babylonian Talmud
Moshe Lavee

This article proposes a reconstruction of the Babylonian perspective on the relations of R. Hiyya and Rabbi. We argues that shared motifs, structures and expressions justify reading a group of scattered traditions and stories as if they belong to a single cluster, which may be read coherently. A comparison to parallel traditions in rabbinic compilations from the land of Israel shows the Babylonian character of this reconstructed story. Thus, this story should not be read as reflecting the actual history of the Tannaim, but rather as expressing contrasting values and impressions that were later associated with the figures of Rabbi and Rabbi Hiyya. Rabbi represents tough political leadership, which is expressed, among other things, by restricting the spread of Torah study and by Messianic aspirations. Rabbi Hiyya symbolizes opposition to Rabbi, emphasizing Torah education for the masses, social concern, and investment in the immediate future – the next generation. The reading strategy suggested in this paper seeks to integrate two different approaches to the study of rabbinic literature: the literary approach to reading rabbinic stories, and the study of the contribution of late redactors, transmitters and editors to the formation of the Babylonian Talmud.

5. The Altar as God's House: A Study in Maimonides' Temple Perspectives
Itzhak Hershkowitz

The altar has a unique and complex status in the Bible, since two incompatible characteristics are attributed to it: it is depicted both as a portable sanctified object and as a stationary building. These opposing characteristics are evident in Maimonides' laws of the Temple (Hilkhot Beit Ha-Behirah). However, when Maimonides molds these rulings into a coherent codex of decrees, he prefers the building aspect of the altar, although he bases several rulings about the Temple, especially those concerning building materials and methods, on the conception of the portable altar.

Thus, Maimonides asserts that the altar is the fundamental essence of the Temple. Therefore, even if the Temple is not fully constructed, the presence of the altar alone is sufficient to provide a functional House of God. This view differs from that of the talmudic Sages, who regarded the altar solely as a temporary alternative to the Temple.

These conclusions derive from a textual, contextual, and linguistic study of Maimonides' writings concerning the relationship between the altar, the Temple's outer shell, and the other vessels that were utilized in the divine service.

6. Ramban’s Approach Toward the Plain Meaning of the Biblical Text vs. his Commitment to Halakha
Yossi Erel

In his commentary on the Torah, Ramban displays a deep commitment to the Halakha as it was determined by the Sages in the Talmud and in post-Talmudic traditions. Ramban often demurs when Rashi presents a Rabbinic interpretation that is not in accordance with the Halakha. However, the Ramban’s commitment to Halakha sometimes clashes with his parallel commitment to the plain meaning of the text (peshat), and in these instances the effort to be faithful to both approaches and to reconcile them creates a hermeneutic challenge.

The first two sections of this article present two hermeneutic techniques that help Ramban meet this challenge. The first technique, frequently found in his commentary on the Torah, is the principle of deriving two Halakhot from one verse: the Halakha according to the peshat, and the Halakha according to the Sages. This technique was not accepted by the Ba‘alei Tosafot in France, whose interpretation according to the peshat ignores the Halakha.

The second technique, Ramban’s main approach in analyzing Halakhic passages in the Torah, is one of synthesis between the two contradictory principles.

The third section of this article focuses on excerpts from Ramban’s works on the Talmud, in which he tries to find the source of the Halakha in the plain meaning of Biblical verses even when the Talmud does not cite a Biblical verse.

The fourth section returns to Ramban’s commentary on the Torah. Here Ramban looks for the Biblical verses which were the source of the Halakha even when the Sages cited midrashic sources. Indeed, Ramban constructs an innovative Halakhic framework with regard to the Sabbath and a number of other subjects on the basis of Biblical verses.

The fifth and final section of this article analyzes Ramban’s synthetic approach within the framework of his historical and cultural background and milieu, comparing it to that of the Ba‘alei Tosafot in France on the one hand, and to the Sephardic halakhic tradition in Spain and North Africa on the other. We also point out the directions of the developments that might have been influenced by Ramban’s dispute with the Christians, which may have influenced his attempt to combine two parallel approaches in his commentary on the Torah.

7. Hyperbolic Language in the Mishnah
Chanan Gafni

One of the heated debates in nineteenth-century Jewish scholarship concerned the Talmud’s interpretation of the Mishnah, which to many seemed to deviate from the plain, original sense of the Mishnaic text. In this context, a fascinating discussion was devoted to a number of Mishnayot that, according to the Talmud, employed hyperbolic language (leshon guzma). All of these Mishnayot involved various aspects of Second Temple ritual and, according to the Amoraim, all used the number 300 in a rather arbitrary way. In the nineteenth-century debate surrounding these mishnayot, some interpreted them literally, without ascribing a tendency to hyperbole to the Tannaim. Others, determined to defend the traditional interpretation of the Mishnah at any cost, rejected these attempts. As in many other cases, nineteenth-century scholarship involved not only critical concerns, but ideological considerations as well.

8. On the Meaning of šgl
Aron Pinker

The etymology of Å¡gl is obscure. Å gl is a verb and noun that occurs a number of times in the Hebrew Bible and has diametrically opposing meanings. A strong late tradition exists for understanding the verb Å¡gl as an obscene term for copulation. Our analysis of biblical and Talmudic sources suggests that the obscenity of Å¡gl (verb and noun) stems from its relation to the anus. Specifically, the verb Å¡gl is “to sodomize a woman” and the noun Å¡gl is “a woman that copulates anally, as a bitch.” In some cases in the Hebrew Bible that deal with foreign royalty, a borrowed Akkadian term Å¡gl is used in the sense of “queen, lady.” The Hebrew Å¡gl and the Akkadian term appear to be unrelated.

9. The Last Oral Torah? The Division of the Torah into 'Aliyot
Ephraim Stulberg

The origins of the present-day system by which the weekly Torah reading is divided into seven rigorously delineated aliyot are shrouded in mystery. While recent scholarship has emphasized that standardization of this practice is a relatively recent development, rabbinic literature contains no programmatic statements describing the principles upon which the modern division was founded. This article attempts to define a set of fundamental principles that appear to have guided the formulation of the aliyah divisions currently employed in synagogues throughout the world. It argues that aliyah breaks in both narrative and legal sections were determined to a surprisingly large extent by midrashic considerations, conjoining seemingly unrelated texts in order to convey connections between them that would otherwise go unnoticed. More significantly, perhaps, the aliyah divisions were also manipulated so as to heighten audience interest in the reading, either by creating an atmosphere of suspense or by consistently selecting expressions of blessing with which to conclude aliyot. This final point raises important implications for a reappraisal of audience response to the Torah reading and its importance in the lives of its listeners.

Tuesday, June 29, 2010

Update on proposed Western Wall museum

TEMPLE MOUNT WATCH: The proposed Western Wall Museum is being considered by Jerusalem's district planning council.
Western Wall museum plans threaten Roman relics, archaeologists warn
Jerusalem planning council to rule on controversial project that opponents claim would destroy valuable ancient structures beneath the Old City.


By Nir Hasson (Haaretz)

Jerusalem's district planning council was on Sunday set to rule on a controversial museum project that archaeologists claim would destroy valuable ancient structures beneath the Old City.

But a group of archaeologists who have petitioned the council says the new building, designed by architect Ada Karmi, would damage an ancient Roman road, flanked by rare and elaborate columns, that runs beneath the planned construction.

They say that if Jewish relics were under threat, the project would never have been allowed.

[...]
As of last October, the IAA was defending the project.

Monday, June 28, 2010

Robert McL Wilson, R.I.P.

ROBERT MCLACHLAN WILSON, requiescat in pace. I am very sorry to inform you that St Andrews Professor Emeritus Robert ("Robin") McL Wilson, renowned scholar of the New Testament, New Testament Apocrypha, and Gnosticism, passed away yesterday as the result of a massive stroke he suffered last week. He was ninety-four years old.

At the time of his 90th birthday celebration in February of 2006 I discussed Professor Wilson's career in detail, so I will not repeat that here. Suffice to say that he was a scholar of the highest international standing who continued his research long after retirement, publishing what turned out to be his last book just in time for it to be celebrated alongside his 90th birthday.

Robin Wilson was a PaleoJudaica reader, and a couple of times he e-mailed me in response to a post. I was fortunate enough to see and chat with him a few times in 2010. During one of our recent conversations he reminded me that just after his birthday celebration he received an e-mail from a friend in New York who knew all about it from reading the PaleoJudaica account of it linked-to above.

The last time I saw him was at the beginning of June end of May, when I visited a service at St Leonard's Parish Church in St Andrews, where Robin was a regular attender. It happened that the Old Testament scripture reading that morning was Proverbs chapter 8:1-4, 22-31, the chapter that tells how Lady Wisdom was present with God at the creation of the world. I commented to Robin that the chapter was a fine foundational text for the Gnostic Sophia mythology and he agreed. I quote it here (RSV) in his honor.
[1] Does not wisdom call,
does not understanding raise her voice?
[2] On the heights beside the way,
in the paths she takes her stand;
[3] beside the gates in front of the town,
at the entrance of the portals she cries aloud:
[4] "To you, O men, I call,
and my cry is to the sons of men.
[22] The LORD created me at the beginning of his work,
the first of his acts of old.
[23] Ages ago I was set up,
at the first, before the beginning of the earth.
[24] When there were no depths I was brought forth,
when there were no springs abounding with water.
[25] Before the mountains had been shaped,
before the hills, I was brought forth;
[26] before he had made the earth with its fields,
or the first of the dust of the world.
[27] When he established the heavens, I was there,
when he drew a circle on the face of the deep,
[28] when he made firm the skies above,
when he established the fountains of the deep,
[29] when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth,
[30] then I was beside him, like a master workman;
and I was daily his delight,
rejoicing before him always,
[31] rejoicing in his inhabited world
and delighting in the sons of men.
UPDATE (5 June): I found the order of service and have accordingly corrected the date above and the details of the scripture reading.

Computer apps and ancient Judaism (etc.)

COMPUTER APPS AND ANCIENT JUDAISM (ETC.):
Computer apps are bringing religion into the 21st century
By ANNYSA JOHNSON
Milwaukee Journal Sentinel

[...]

For the uninitiated, apps are programs that users download free or for a fee to their iPhones, Androids, BlackBerry phones and other hand-held devices.

Apple dominates the industry with more than 225,000 apps at its online App Store, followed by the Google-based Android Marketplace with more than 30,000, though other smaller competitors abound.

“I tell people I’m compensating for my 17th-century looks,” said Rabbi Benzion Twerski of the Orthodox Congregation Beth Jehudah on Milwaukee’s north side, who sports both an iPhone and iPad.

Twerski has apps that let him read the Torah, the Talmud and the Siddur, the book of daily prayers; recite the appropriate blessings for meals; and vet the thousands of ingredients in his work inspecting kosher food factories.

Donald Rappe, an associate professor in the Department of Theology at Mount Mary College in Milwaukee, uses apps to help him translate ancient biblical texts, bone up on his Hebrew and pull down scholarly lectures by colleagues in his field.

And Muslim physician Mushir Hassan has one of the Qur’an and another that tells him when it’s time to pray, wherever he is in the world.

[...]
On my iPod Touch I have the Hebrew Bible, the Septuagint, the Greek New Testament, the Latin Vulgate, the Arabic Qur'an, the Liddell and Scott Greek Lexicon, the Lewis and Short Latin Lexicon, a Qur'anic Arabic vocabulary drill, and English translations of the complete works of Philo and Josephus and the Vulgate. Some of the editions are old, but all are still useful on the run.

Sunday, June 27, 2010

Brothel infanticide in Buckinghamshire?

INFANTICIDE by prostitutes in a late-antique brothel in Buckinghamshire?

Nearly a hundred infant burials were excavated there a century ago, but are only now being properly analyzed. The somewhat similar find of about the same number of infant corpses from about the same period in a sewer at Ashkelon, Israel, has been ascribed to prostitute infanticide, although this explanation is not without difficulties. David Meadows discusses the problems with this theory for the Buckinghamshire find.

Saturday, June 26, 2010

Vindolanda is a family business

THE VINDOLANDA ARCHAEOLOGICAL DIG is a family business:
All roads lead to Vindolanda Roman Fort
The Birley family have toiled for 60 years to unearth Roman artefacts at Vindolanda Roman Fort in Northumbria, says Juliet Rix.


By Juliet Rix (The Telegraph)
Published: 12:34PM BST 25 Jun 2010

In a picturesque Northumbrian valley a mile south of Hadrian's Wall, Andrew Birley stands surrounded by a checkerboard of Roman remains. He is supervising a small crowd of volunteer excavators unearthing a 1,600-year-old flagstone road. They have just dug up a small stone altar with a potentially interesting inscription. Andrew is the third generation of his family to run the excavations here at Vindolanda Roman Fort. It's an unusual family business.

[...]
For more on Vindolanda go here, here, and especially here.

(Via Dorothy Lobel King on Facebook.)

Friday, June 25, 2010

Conference at KCL on Gender and Identity

CONFERENCE AT KCL: This just in from Deborah Rooke (via Viv Rowett) on the SOTS list.
REMINDER

WHOEVER YOU THINK YOU ARE -

ONLY A FEW DAYS LEFT to register for the gender conference at King's College London!!

'WHO DO YOU THINK YOU ARE? GENDER AND THE TRANSMISSION OF IDENTITY IN THE HEBREW BIBLE, DEAD SEA SCROLLS AND RELATED LITERATURE'

9-11 August 2010

SPEAKERS include:
Dr Susanne Scholz, Associate Professor of Hebrew Bible at Perkins School of Theology, Southern Methodist University, Dallas
Dr Deborah Rooke, Lecturer in Old Testament Studies, King's College London
Professor Ida Froehlich, Professor of Hebrew Studies and Ancient Near Eastern History, Pázmány Péter Catholic University, Budapest

Details and registration form available from http://www.kcl.ac.uk/schools/humanities/depts/trs/events

Closing date for registrations 1 JULY 2010
Note also the 12 July workshop on What Is a Sacred Language? Perspectives from the Diaspora at the same link.

Treasures in the University of Santo Tomas Library

THE LIBRARY of the University of Santo Tomas in the Philippines is displaying some historical treasures to celebrate the University's four-hundredth anniversary:
The other National Library

(By FELIPE F. SALVOSA II, Associate Editor, Business World)

Is it possible for the Filipino nation to trace its emergence to one library?

If, as a scientist once said, "A great library contains the diary of the human race," then the library of Asia’s oldest existing university, Santo Tomas, starts the firsthand account of how the Philippines came to being and who the Filipino really is.

It is but natural for the Dominican-run University of Santo Tomas (UST) to bring out the most valuable among its collection of 12,000 or so rare books in time for its 400th founding anniversary next year, but rather than exhibit them as curiosities like the Crown Jewels or even the Shroud of Turin, the "Pontifical" institution has decided to place the library, and itself in the process, in the context of the global forces that shaped history.

The result is Lumina Pandit: An Exhibit of Historical Treasures, the UST library’s multimillion-peso quadricentennial exhibition that speaks of "spreading the light."

[...]

RARE BOOKS AND JESUITS


The oldest in the collection is an incunabulum, the term for books published before 1501 during the infancy of printing. La Guerra Judaica, printed in Seville in 1492, came by way of Amoy, China in 1937. Josephus Flavius, the ancient Jewish historian who lived in the first century A.D., chronicled the failed Jewish rebellion against Rome as a way of dissuading his countrymen from starting a revolt against a mighty empire. The original Aramaic and Greek was translated into Spanish by the scholar Alfonso de Palencia, who dedicated it to Isabel la Catolica, queen of Castille and Leon, on the year Columbus "discovered" America.

The most valuable item in the UST collection is the Polyglot Bible -- the bible in Hebrew, Aramaic, Greek, Latin, and Syriac -- printed by Christopher Plantin in Antwerp between 1569 and 1572. Five of the eight volumes, covering the Old and the New Testaments, are in the university library.

It came to UST by a sheer accident of history. In 1768, the influential and politically savvy Jesuits were banished from all Spanish territories, suppressed by the Pope due to the geopolitical conflicts of the time. Assets of the Society of Jesus were confiscated by the colonial government, and UST had the first crack at the Jesuits' books. The Polyglot Bible and many others carry the mark Del Colegio de la Compania de Jesus de Manila. The remaining Jesuit books went to the seminaries of Manila and Cebu.

[...]
One correction: Josephus probably wrote his Jewish War in Aramaic, but only his Greek translation of it survives from antiquity, so the Greek would have been the basis for the Spanish translation in 1492.

Thursday, June 24, 2010

The man who mistook English for Phoenician

THAT CAN HAPPEN: The man who mistook English for Phoenician.

Although I didn't know Dr. Sacks knew Phoenician.

Museum of Tolerance Watch

MUSEUM OF TOLERANCE WATCH:
Arab lawyer files claim against Museum of Tolerance over improper grave removal

Complaint filed on behalf of a new organization, the Association for Muslim Affairs, that represents the heads of various Muslim communities in Israel.

By Nir Hasson (Haaretz)

A complaint has been submitted to State Comptroller Micha Lindenstrauss against the planned Museum of Tolerance, following a Haaretz investigation into the handling of Muslim graves unearthed at the museum's Jerusalem construction site.

[...]
Background here and follow the links.

Misleading headline of the week

MISLEADING HEADLINE OF THE WEEK, in The Telegraph:
Jesus did not die on cross, says scholar
This refers, not to some Neo-Docetist or daft Schonfieldian interpretation of the crucifixion, but rather to the new doctoral dissertation by Gunnar Samuelsson which argues that the ancient sources actually tell us very little about the mechanics of crucifixion and that the reality (while doubtless as unpleasant as we imagine) may have been quite different from our mental picture and the traditional artistic representations.

El Shaddai and 1 Enoch

THE BOOK OF 1 ENOCH is getting some uncharacteristic attention due to the new computer game El Shaddai: Ascension of the Metatron:
El Shaddai: Ascension Of The Megatron Breathtaking Debut Trailers
By William Usher: 2010-06-23 14:27:15

The book of Enoch was one of the coolest books of the Bible no one ever got to read in the original KJV. Nevertheless, Ignition Entertainment is taking the missing book of Enoch and turning it into one kick-butt game called El Shaddai.

The book of Enoch is originally what spawned great works like The Divine Comedy, and subsequently, Dante’s Inferno. The new game based on the book follows Enoch’s journey to bring back the soul’s of the original Fallen Angels whose actions ultimately resulted in the great flood.

[...]
Er, it's Metatron, not Megatron. That first sentence is a little garbled too, but I think it means to say (correctly) that the Book of Enoch was not part of the biblical canon found in the King James Version, but it is very cool nonetheless. The book is part of the canon of the Ethiopic Church, but nowhere else.

The second paragraph could use a little clarification as well. Dante's Divine Comedy is not directly inspired by the Book of Enoch, which was lost in the West in his time, apart from a few Byzantine Greek quotations. But Dante was influenced by the apocalyptic traditions ultimately inspired by Enochian and related apocalypses, most directly by the Apocalypse of Paul. The Inferno was the first work in Dante's trilogy, but I take it the author here is referring to the movie Dante's Inferno (which I haven't seen) or to some game I don't know about (maybe this one?).

It seems that El Shaddai involves Enoch trying to help the souls of the imprisoned Watchers, which does at least have some recognizable echoes of the Book of the Watchers in 1 Enoch.

Other accounts of the game are even more confused about the ancient sources and seem to think that the Book of Enoch is part of the Old Testament. Alas, no.

UPDATE: James McGrath points out on Facebook that Megatron is a Transformer.

Wednesday, June 23, 2010

The SBL responds to Hendel

THE SOCIETY OF BIBLICAL LITERATURE responds to Ron Hendel's criticisms:
Discussing Faith and Reason in Biblical Studies

Professor Ronald S. Hendel recently published an opinion piece in Biblical Archaeology Review (see “Farewell to SBL: Faith and Reason in Biblical Studies,” available online here) in which he argues that “[in] recent years [SBL] has changed its position on the relationship between faith and reason in the study of the Bible.” We encourage all SBL members and other interested individuals to read the article in its entirety, then to join a conversation about the SBL and its standards for membership and organizational affiliations (see further below).

The questions that Professor Hendel raises are interesting and important, and we look forward to the discussion that follows. However, we first must clarify a few points of fact with regard to the article in question. In what follows, each “claim” is a summary of one of Professor Hendel’s main points, not a verbatim quotation.

[...]
Follow the link to read the whole thing.

I note that the phrase "critical investigation" is used on the SBL's About page, but not specifically in it's mission statement on that page. This is a small point, but the phrase really should be in the mission statement. (Relevant Facebook page here.)

The correction about the split with the American Academy of Religion looks correct to me. Note the post on the AAR/SBL split here.

I myself don't recall seeing any proselytizing at the SBL sessions. If it is happening, it needs to be stomped on.

The questions for discussion at the end of the post are very constructive and I look forward to the conversation.

James McGrath collects blogospheric responses to Hendel's article here. Robert Cargill responds to the SBL response here.

Tuesday, June 22, 2010

Thesis from Sweden on rabbinic dreams

A THESIS from Sweden on rabbinic dreams:
Rabbinic dreams during Late Antiquity

News: Jun 03, 2010

Dreams have always held significance for human beings through the ages, and dreaming has been associated with a multitude of different notions. The idea of dreams functioning as a link between humans and the divine has been particularly common. According to a thesis in religious studies from the University of Gothenburg, this notion is also found within Judaism from the period of Late Antiquity.

“The rabbis interpreted dreams using the same methods that they used to interpret the Bible. Texts and dreams were interwoven, for example stories in the religious documents tell of rabbis dreaming that they are reading verses from the Bible. Jewish prayers and dream rituals also recommend recitation of Scriptural verses as a way of dealing with bad dreams; the good text functioning as a kind of weapon against the evil dream,” explains author of the thesis, Erik Alvstad.

The belief that gods and other divine forces convey knowledge and insights to humans through dreams is highlighted in many of the accounts of dreams that readers come across in ancient literary works, such as the Mesopotamian Epic of Gilgamesh, the Bible, the works of Homer and the Icelandic sagas. Dream interpretation, prayers and rituals to ward off evil dreams, as well as methods that could be employed in order to encourage good dreams through the power of suggestion, also occurred in ancient cultures.

And in the central text of rabbinic Judaism, the Talmud, we find a wealth of literary material linked to the phenomenon of dreaming. One aspect of particular interest in the Jewish dream culture is that the rabbis, the scholarly elite within the Jewish culture, appear to have made systematic attempts to subordinate dreams to the authority of the Bible, or Torah.

“In the capacity of God’s revelation to the Jewish people, the Torah was regarded as the royal road to knowledge about how to live your life, as well as a source of insights about hidden secrets. But while the Torah was regarded as the most important link between man and God, dreams continued to attract attention: People had dreams and they speculated about where the dreams came from, what they might mean and whether they might be ‘true’,” says Erik Alvstad.

According to Erik Alvstad, the central role of text and textual practices within the culture had major consequences for the way in which dreams were regarded. By examining literary material of various genres in the rabbinic documents, he shows that the late ancient rabbis systematically associated the dream with the text.

“There’s a kind of competition between the Torah, the central revelation given to the Jewish people on one unique occasion, and the dream as an alternative and more peripheral, yet at the same time continuing form of revelation. This is a circumstance that the rabbis express through the maxim: “Dreams are a sixtieth part of prophecy.” The rivalry is also reflected in the polemical stories about conflicts between rabbis and professional dream interpreters about authority and social influence,” says Erik Alvstad.


Title of thesis: Reading the Dream Text: A Nexus between Dreams and Texts in the Rabbinic Literature of Late Antiquity
Author of thesis: Erik Alvstad, tel.: +46 31 7862091 (work), +46 31 7750802 (home)
E-mail: erik.alvstad@lir.gu.se
Time and venue for public defence of thesis: Saturday 5 June 2010, 10.15 a.m., Lilla hörsalen, Humanisten, Renströmsgatan 6, Gothenburg
Opponent: Professor Philip Alexander, University of Manchester
Copies of the thesis can be ordered from the Department for Literature, History of Ideas and Religion, e-mail: pernilla.josefson@lir.gu.se
Link to thesis: http://hdl.handle.net/2077/22222

BY: Thomas Melin
More on rabbinic dreams here and here.

Samuel Iwry's son

SAMUEL IWRY'S SON is a financial official in Washington:
The Scholar Of Savings

(Dow Jones) Interpreting the Bible and retirement policy typically don't mix.

Unless you are J. Mark Iwry. The son of a Dead Sea Scroll scholar and a descendant of mystical 17th-century rabbi Baal Shem Tov, he also is a uniquely powerful Washington wonk, almost single-handedly guiding the nation's approach to retirement accounts and policy.

Iwry's job, as the Treasury Department's senior benefits official, is to figure out what the government can and can't do to boost retirement savings. He is currently promoting "auto-IRAs," the top retirement item in the Obama administration's budget, which will be introduced to Congress within a few weeks.

Overhauling retirement-plan policies involves interpreting arcane and often ambiguous provisions in the U.S. tax code, then getting employers and lawmakers to go along with proposed changes.

"He's sort of like a biblical scholar," says Norman Stein, professor of law at Drexel University. "He's interested in trying to deal with the technical and policy together, to get the technical to serve the policy."

[...]

Iwry—who lives near Washington with his wife, Daryl Lander, a lawyer in solo practice, and his college-bound son—may have a tolerance for complexity in his DNA.

His father, Samuel Iwry, was a Bible scholar in Poland who joined the resistance during World War II, and made his way to Shanghai, where he negotiated with the British to allow Jewish families to emigrate from Asia to Palestine. He married the woman who nursed him back to health after he was imprisoned by the Japanese, and the couple moved to the U.S., where the senior Iwry became a professor at Johns Hopkins University and worked to decode the Dead Sea Scrolls.

For someone who chooses his words as if he is giving a deposition, the younger Iwry has the unlikely distinction, along with humorist Dave Barry, of being among the most quoted in the recently published "As Certain as Death: Quotations About Taxes," by Jeffery L. Yablon, a tax partner in the Washington office of Pillsbury Winthrop Shaw Pittman.

In one, Iwry compares the tax code to the Bible: "Of only one other book can it be said . . . that great minds have devoted countless hours to the scrutiny and learned exegesis of every passage; that differing interpretations of the text have given rise to some of humanity's most epic struggles; and that, while millions mine it for valuable insights and inspiration, those who claim to live by the book and follow its precepts probably far outnumber those who actually do so."

Silwan archaeological park

THAT ARCHAEOLOGICAL PARK slated to be built in Jerusalem's Silwan neighborhood is back in the news:
East Jerusalem Building Plan Advances

By ISABEL KERSHNER (New York Times)
Published: June 21, 2010

JERUSALEM — Jerusalem’s city hall advanced rezoning and development plans on Monday for a hotly contested area of East Jerusalem, another example of an awkwardly timed, seemingly bureaucratic Israeli maneuver that could upset fragile peace efforts.

The preliminary approval for the plans — including the demolition of more than 20 Palestinian homes to create an archaeological park, along with a new residential and commercial tourist center — came a day after Israel won unusual praise from Washington for easing the blockade of Hamas-run Gaza, and amid other signs of progress. A mayoral spokesman said the planning decisions were independent of other considerations.

[...]
New US-Israel Crisis Looms over Jerusalem Park

by Tzvi Ben Gedalyahu (Arutz Sheva)

Another crisis between the Netanyahu and Obama administrations looms over housing in Jerusalem, this time because of Jerusalem’s plan to wreck 22 illegally built Arab homes to make way for an archaeological park. The Jerusalem municipality proposal also calls for making legal 66 other Arab buildings built without permits.

The U.S. State Department said Monday afternoon it is “concerned” over the plan that “we think undermines the trust that is fundamental in making progress to the proximity talks and ultimately in direct negotiations.”

[...]
Background here and follow the links back.

Monday, June 21, 2010

Happy Summer Solstice

HAPPY SUMMER SOLSTICE to all celebrating. Sunny, clear, and warm here this evening, none of which is to be taken for granted.

SOTS Booklist 2010

IN THE MAIL:
Deborah W. Rook (ed.) with C. A. Strine, Society for Old Testament Study Book List 2010 (London: Sage, 2010)

Crucifixion revisionism?

CRUCIFIXION REVISIONISM?
What do we really know about the crucifixion of Jesus?
June 14, 2010 (Physorg.com)

The many different accounts of the crucifixion of Jesus find little support in historical sources. The reason is that antique sources generally lack descriptions of crucifixions, says Gunnar Samuelsson, University of Gothenburg, Sweden, who recently finished his doctoral thesis on the topic.
For earlier PaleoJudaica discussions of the physiology of crucifixion, see this post and follow the surviving links. But Samuelsson seems to be taking a much more skeptical line about our whole understanding of crucifixion in antiquity.

UPDATE (22 June): The Gothenburg University website has more information on the thesis here.

Sunday, June 20, 2010

Back in St. Andrews

I'M BACK in St. Andrews. Don't know if I'll get to more blogging today.