Friday, August 10, 2012

Grade inflation meets the Dead Sea Scrolls?

FROM THE CHRONICLE OF HIGHER EDUCATION:
Fired Professor Says Seminary Forcibly Raised Students' Grades

By Dan Berrett

A scholar of the Dead Sea Scrolls who is fighting dismissal from a graduate school of theology is alleging that his former employer inflated some of his students' grades to retaliate against him.

The dispute pits Jamal-Dominique Hopkins, a former associate professor of the New Testament, against the Interdenominational Theological Center, a consortium of eight seminaries in Atlanta. The center awards master's and doctoral degrees in such fields as divinity, Christian education, church music, ministry, and theology.

The center did not respond to multiple telephone and e-mail requests for comment.

Mr. Hopkins alleges that administrators at the center changed the grades of 10 of his 54 students last semester. A printout of a grading report provided by Mr. Hopkins, with students' names redacted out, shows a number of marks changed from failing to passing.

[...]
This situation will have to be resolved by the Equal Employment Opportunity Commission, presumably based on more information than is given in the article, and I don't have any comments on it. But I note it here because the Dead Sea Scrolls are involved, sort of.

Via Bob Cargill on FB.

Talmud animation

TALMUD MEETS ART:
A week to animate talmudic texts? No problem

by emma silvers, j. staff (jweekly.com)

They’re not exactly reinventing the Talmud, but a group of creative thinkers will be in San Francisco next week to bring the ancient Jewish text to life.

With the help of a dozen university students from around the country, a handful of professional artists, and a hefty dose of creative energy, talmudic tales will take on a modern look at the Contemporary Jewish Museum from Monday, Aug. 12, through Friday, Aug. 17. The museum will partner with the nonprofit production company G-dcast for a collaborative animation project to produce six short films based on Jewish texts.

[...]
No word yet on which specific texts are to be animated.

Thursday, August 09, 2012

More on the Petrie memorial

FLINDERS PETRIE:
Paying homage to pioneering archaeologist who lost his head

Scholars and curiosity seekers marked the 70th anniversary of the death of Flinders Petrie, the father of modern archaeology, whose headless body is buried in Jerusalem.


By Nir Hasson | Aug.08, 2012 | 1:26 AM (Haaretz)

On Monday of last week the Israeli Antiquities Authority conducted an unusual memorial service, to mark the 70th anniversary of the death of the British archaeologist and Egyptologist Flinders Petrie. Only one of the people who attended the ceremony at the Protestant Cemetery on Jerusalem's Mount Zion, Israeli archaeologist Shimon Gibson, had ever met the deceased - or at least his head. In 1989, while Gibson was working at the Palestine Exploration Fund in London, he was contacted by the Royal College of Surgeons. "They asked me," Gibson said at the ceremony, "to help identify a head preserved in a jar. They weren't sure it belonged to Petrie," Gibson related.

[...]
Just to be clear, Petrie kept track of his own head as long as he needed it. It was later misplaced by others.

Background here.

Another review of Friedman, The Aleppo Codex

MATTI FRIEDMAN'S THE ALEPPO CODEX is reviewed by Stephanie SaldaƱa in Haaretz: And the bible codex was not consumed.

Excerpt:
At the root of the complex story of the Crown of Aleppo are two very different ideas about what exile means and who represents the Jewish people. For many of the Jews who left Aleppo in the 1940s and 50s, largely immigrating not to Israel but to New York and more far-flung countries, Aleppo had been home, the crown a symbol of their ancient and vibrant community. For them, the flight from their city marked not the end but the beginning of exile, and from their perspective the Crown was undoubtedly theirs alone to keep. For Zionist leaders, the Crown, like the Dead Sea Scrolls, became a symbol of a larger Jewish history of exile one that had now triumphantly returned to the newly born Jewish State. The question of how Murad Faham, the Syrian Jew entrusted with spiriting the Codex out of Aleppo and to Israel, comes to hand it over not to the head of the Aleppo community but to the Aliya Department of the Jewish Agency, would create generations of disagreements and a court case, finally resulting in the Aleppo Jewish community losing their greatest treasure.

In describing the current state of the Aleppo Codex, now partially on display in the Shrine of the Book at the Israel Museum, Friedman does not mince words. “The Crown of Aleppo was never given to Israel,” he writes. “It was taken.”
More reviews etc. here and links.

Steinstaltz on Talmud vs. Bible

ADIN STEINSALTZ: Never mind the Bible, it’s the sanity of the Talmud you need to understand the world and yourself: Rabbi Adin Steinsaltz, one of the Jewish world’s leading scholars, says Israel would be a less fanatical place if schools were to focus on teaching the Gemara (Raphael Ahren, The Times of Israel).

Excerpt:
But Talmud study would be helpful even outside the yeshiva world, Steinsaltz believes. Replacing the Bible as the key book taught in Israel’s schools could help the Jewish state become a more balanced and stable society, he asserts. “The Talmud as a book has the enormous quality that the world needs now more than anything else: sanity,” he told The Times of Israel recently in his study, situated in a serene street of Jerusalem’s Nahlaot quarter.

“The Talmud is the book of sanity. And when you study it, it confers a certain amount of sanity,” posits Steinsaltz, suggesting that the most fanatical rabbis are rarely great Talmudists. After all, the Gemara consists mainly of logical and rational back-and-forth discussions about legal issues, aimed at arriving at a factual truth, he points out. What could be more sane than that?

“It was a big mistake to make the education in Israel based so much on the Bible,” Steinsaltz says, in between puffs of his pipe. “Because the Bible was written by prophets. If you read the Bible, you somehow become in your mind a little prophet. That’s the way in which Israelis speak to each other — they don’t have conversations, they all have complete and unlimited knowledge. Learning Talmud would bring a big change to the Israeli mind, because it deals with and is connected to dialectic.”
Related posts here and links.

Daf Yomi column in Tablet

ADAM KIRSCH has begun a weekly column on the new Daf Yomi cycle in Tablet Magazine. I look forward to it.

A Talmudic Journey Begins: Our book critic dives into Daf Yomi’s daily regimen expecting a law code, but instead finds a chain of questions.

Background here and links.

Bauckham on Talpiot Tomb B inscription again

RICHARD BAUCKHAM: The Greek Ossuary Inscription in Talpiyot Tomb B – (hopefully) the Final Solution (at Mark Goodacre's NT Blog).

I doubt that the debate will end here, but I think Bauckham's solution is quite plausible.

Background here and links.

Wednesday, August 08, 2012

Diverse Enochiana

IN THE MAIL:
Glyn Parry, The Arch Conjuror of England: John Dee (New Haven: Yale University Press, 2011)

Egil Asprem, Arguing with Angels: Enochian Magic & Modern Occulture (Albany: SUNY, 2012)
Background reading for my SBL paper for this year: The 94 Books of Ezra and the Angelic Revelations of John Dee.

Egil Asprem's blog, to which I link from time to time, is Heterodoxology. Related post and links here.

New book: Royalty, The Origin of Heresy

NEW BOOK:
Robert M. Royalty, The Origin of Heresy: A History of Discourse in Second Temple Judaism and Early Christianity (Routledge, 2012)

Heresy is a central concept in the formation of Orthodox Christianity. Where does this notion come from? This book traces the construction of the idea of ‘heresy’ in the rhetoric of ideological disagreements in Second Temple Jewish and early Christian texts and in the development of the polemical rhetoric against ‘heretics,’ called heresiology. Here, author Robert Royalty argues, one finds the origin of what comes to be labelled ‘heresy’ in the second century. In other words, there was such as thing as ‘heresy’ in ancient Jewish and Christian discourse before it was called ‘heresy.’ And by the end of the first century, the notion of heresy was integral to the political positioning of the early orthodox Christian party within the Roman Empire and the range of other Christian communities.

This book is an original contribution to the field of Early Christian studies. Recent treatments of the origins of heresy and Christian identity have focused on the second century rather than on the earlier texts including the New Testament. The book further makes a methodological contribution by blurring the line between New Testament Studies and Early Christian studies, employing ideological and post-colonial critical methods.

Off to the Fringe

HAPPY BIRTHDAY TO ME! I am taking the day off and heading down to Edinburgh to check out the Festival Fringe. But I have pre-posted some items, so do check in again a little later today.

Tuesday, August 07, 2012

Schiffman blog

ASSIMILATED TO THE BLOGOSPHERE: a new blog by Prof. Lawrence H. Schiffman.

(HT Carla Sulzbach on FB.)

More on the iPad Talmud app

SOME BACKGROUND on that iPad Talmud app:
Talmud app publisher walks a digital tightrope

Available only for the most online device ever created, the Artscroll Digital Talmud is designed to be used strictly offline


By David Shamah August 7, 2012, 8:23 am 0 (The Times of Israel)

It might seem strange that a publishing company that is one of the crown jewels of American right-wing Orthodoxy — the wing that opposes using the Internet unless it is absolutely necessary — would choose the iPad as the platform on which to launch a fully annotated English digital translation of the Babylonian Talmud.

After all, the iPad — which is great for watching movies, playing games and downloading news and books — would simply be an expensive paperweight without the Internet.

But Artscroll Mesorah, publishers of the Schottenstein Digital Edition of the Talmud, believes that Orthodox Jews can have iPads and use them for positive, Jewish experiences without having to resort to the Internet for anything but an initial download. “We want people to understand that the same device that can be used for Netflix movies and other things can be used for holy purposes,” said Rabbi Mayer Pasternak, CTO and director of the Artscroll Digital Technology Team.

Besides, Pasternak told The Times of Israel, Artscroll had little choice but to use the iPad if it wanted to develop digital apps. “The Kindle and the Nook don’t understand Hebrew at all, much less the mixed dynamic interactive Hebrew and English that we have on each page.”

The Kindle Fire does “speak Hebrew,” but it’s an Android device — “and because security is so awful on Android devices and the Android operating system’s form factors are so much more complicated, we decided to go for the iPad.”

As it turned out, the iPad was the only device that could handle the complicated iterations of text, hyperlinks, and interconnections between Hebrew and English text that the Artscroll edition of the Babylonian Talmud is made up of, so the company, together with RustyBrick – a programming house that specializes in Jewish apps, such as an interactive “smart” daily prayer book and an app for synagogue sextons — began developing the Talmud app earlier this year. After thousands of hours of grueling work, said RustyBrick CEO Barry Schwartz, the app was completed and released, just in time for the Siyum Hashas — the completion and rededication of the study of the seven-and-a-half-year cycle of the Daf Yomi, the daily study of a page of Talmud.

[...]
Related:
Rivlin Congratulates Talmud Students

(Arutz Sheva)

Knesset Speaker Reuven Rivlin addressed on Monday, during his remarks at the Knesset plenum, the Siyum Hashas events which took place throughout the country and the world last week.

[...]
Background on the Talmud app and on Daf Yomi is here and here and links.

Hugoye 15.2

HUGOYE: JOURNAL OF SYRIAC STUDIES has a new issue out. TOC:
Volume 15.2 (Summer 2012)

Papers


Syriac Manuscripts in India, Syriac Manuscripts from India
FranƧoise Briquel Chatonnet, Centre National de la Recherche scientifique, Paris

The Christian Library from Turfan: SYR HT 41-42-43, An Early Exemplar of the įø¤uįørā
Erica C.D. Hunter, School of Oriental and African Studies, University of London

Remarks on Recent Cataloging Efforts among Syriac Manuscripts Preserved at the Hill Museum & Manuscript Library
Adam McCollum, Hill Museum & Manuscript Library, Saint John's University

Review Essay

Review of E.J. Wilson and S. Dinkha, Hunayn Ibn Ishaq's "Questions on Medicine for Students." Transcription and Translation of the Oldest Extant Syriac Version (Vat. Syr. 192)
Grigory Kessel, Phillipps UniversitƤt-Marburg

Book Reviews

Li Tang, East Syriac Christianity in Mongol-Yuan China
Thomas A. Carlson, Princeton University

David Thomas and Barbara Roggema, Christian-Muslim Relations: A Bibliographic History. Volume 1 (600-900)
Aaron Michael Butts, Yale University

Romualdo FernƔndez Ferreira, Sƭmbolos Cristianos en la Antigua Siria
Andrew Palmer, University of Muenster

Adam M. Schor, Theodoret's People: Social Networks and Religious Conflict in Late Roman Syria
Christne Shepherdson, University of Tennessee, Knoxville

Kees den Biesen, Annotated Biblography of Ephrem the Syrian
Paul S. Russell, St. Joseph of Arimathea Anglican Theological College

Conference Reports

North American Patristics Society, May 2012

Monday, August 06, 2012

The fake metal codices and SOTS

FAKE METAL CODICES WATCH: Well, it's been a while, but discussion of the Jordan metal codices has come up again, this time at the recent Society for Old Testament Study meeting in July. Jim West has the story here: Members of the Society for Old Testament Study Call on Jordan to Release Information on the ‘Lead Codices’, following up with Some Things Just Need to be Said. Regarding the letter that was submitted to and published by the London Times, I was not at the SOTS meeting and was not asked to sign the letter, but I would not have done so if asked, at least in the form in which it was published.

I see two issues here. The first is the silence of the Jordanian Government about the metal codices. Since they were quite vocal about the importance of the finds initially, their subsequent silence is indeed noteworthy. My guess is that they have figured out that the codices are fakes and are just keeping quiet and hoping the whole issue goes away and spares them further embarrassment. If I am wrong, it would be helpful to hear what they do think and what they are currently doing about the codices, and to that extent I can support the central point of the letter. But I am not optimistic about the Jordanian authorities providing any important new information.

The second issue is the final sentence of the first paragraph of the letter: "There are many indications that these finds are not modern forgeries, but [that] possibility cannot as yet be definitively excluded."* I know of no such "many indications that these finds are not modern forgeries." Many of the codices, including the copper one [bad link now fixed - sorry!] first shown by Mr. Elkington to Classicist Peter Thonemann, are crude and obvious fakes. At least one of the lead ones seems to have been made of ancient lead, but the Oxford metallurgical report that says this (which was initially incorrectly quoted on the Jordan Codices Facebook page) also doubts that the inscribed areas on the lead went through a period of burial. In other words the evidence is consistent with old lead, which is not hard to come by, having been inscribed much more recently to make the codices. (For the report see the video here, especially from about 8:00 on. I make no judgment about how the incorrect quotation came about. See also here.)

I have collected the evidence that the codices are fakes here and here (with links), further discussion of which you can find here, here, and here. The last two and most recent posts were written nearly a year ago. No one has ever systematically addressed my points to show where I am wrong. There is every indication that these objects are modern forgeries (i.e., made within the last century or so, and some indubitably much more recently). In other words, unless stunning revelations were made at this SOTS meeting which have subsequently been kept very quiet, there is no basis for that sentence in the letter and I would not have put my name to it.

If there were real evidence that these metal codices are genuine ancient artifacts, there has been ample time for it to have been published in the peer-review journals in the last year. Since it hasn't, I take it that such evidence is wanting. Of course the possibility that some of them somewhere are genuine cannot be definitively excluded, but at this point the contingency is so remote as to be uninteresting.

My most recent posts involving the fake metal codice are here and here. Their links should lead you back through the whole labyrinth of posts on the subject going back to March of 2011.

I know I am repeating myself here, but unless and until someone comes up with some new, interesting information, there isn't a lot more to say. Efforts to revive the discussion should be resisted unless such new information is produced.

*I correct the quotation based on the scan of the original.

Slavonic Apocrypha postdocs

PSEUDEPIGRAPHA WATCH:
AUSSCHREIBUNG

POSTDOCTORAL FELLOWSHIP ANNOUNCEMENT
(SLAVONIC PHILOLOGY)

A postdoctoral fellowship in Research Group D-4 “Immaterial Causes and Physical Space” of Excellence Cluster 264 Topoi is now open to applicants who have obtained exemplary results in their doctoral studies in the field of Slavonic Philology (with a special emphasis on old church Slavonic language and apocryphal literature). Pursuant to DFG guidelines, the fellowship will be awarded for two years and will include a stipend of between 1468 and 1500 Euros per month (including research allowance). A child allowance will be made available in accordance with DFG guidelines.

In the research group, whose subject area deals with immaterial causes and their effects on physical space, a project is carried out by the supervisor on Lingua Sacra and Apocrypha. In this framework, the recipient should pursue an original research project on editions and translations of Slavonic Apocrypha. A prerequisite is a proven knowledge of Old Church Slavonic and ability to work with manuscripts, and desirable is the ability to translate Slavonic Apocrypha into English.

The project advisor will be Prof. Dr. Florentina Badalanova Geller of the FU Berlin.

EXZELLENZCLUSTER
264 TOPOI
The Formation and
Transformation of Space
and Knowledge in Ancient Civilizations
Cluster Agency (Dahlem)
Freie UniversitƤt Berlin
Hittorfstr. 18
14195 Berlin, Germany
fon: +49.30.838-57271
fax: +49.30.838-53770
Cluster Agency (Mitte)
Humboldt-UniversitƤt
zu Berlin
Hannoversche Str. 6
10115 Berlin, Germany
fon: +49.30.2093-99073
fax: +49.30.2093-99080

Application deadline and documents
Applications, together with the documents listed below, should be emailed to application@berliner-antike-kolleg.org by August 15.

For more information, please visit www.topoi.org und www.berlinerantike-
kolleg.org.
Application documents:
�� Cover letter (2 - 3 pages)
�� RƩsumƩ
�� Official copies of degree certificates
�� Two letters of recommendation
�� Writing sample (15 - 20 pages)
(From the Agade list.)

"Immaterial Causes and Physical Space?" I guess 2 Enoch does qualify.

Prof. Florentina Badalanova Geller has recently published an English translation of Slavonic 2 Enoch. I saw her just the week before last at the CBL conference. Follow the latter link and this one for more links on Old Church Slavonic and Slavonic Pseudepigrapha.

UPDATE (11 August): The deadline has been extended.

Sunday, August 05, 2012

A brief history of Talmud technology

DAF YOMI COMPLETION UPDATE: Talmud tech history for Siyum HaShas (Adam Soclof, JTA, The Archive Blog).

Maybe in the next few cycles we'll get a direct cerebral download, which would save a lot of effort.

Background here and links. Cross-file under "Technology Watch."

Another adventure for the Phoenicia?

THE GOOD SHIP PHOENICIA may go on a voyage to America: British adventurer's plan to sail replica of Phoenician sailing boat across Atlantic: A British adventurer plans to sail a replica of a Phoenician sailing boat across Atlantic, to prove that the New World could have been reached a thousand years before Columbus. (Paul Kendall, The Telegraph)
Now, if he can raise the further £100,000 he says would need in order to embark on the new voyage Mr Beale hopes to challenge another historical assumption – that America was discovered by Christopher Columbus in 1592. He believes the Phoenicians could have crossed the Atlantic almost a thousand years earlier, starting from the Azores Islands, off the coast of modern-day Morocco.

The voyage would take two or three months, he said. "We'd take the ship to Carthage in Tunisia, and from there sail it out of the Med, probably to the Canaries, and then just let the sails go, heading towards America's east coast, and see where the winds take us," he said.

"To some degree, it would be a game of chance. We would probably land somewhere like Florida or the Caribbean, but could chug up the coast to be in New York in time for the opening of the exhibition in the autumn."
This sounds like an insanely dangerous idea to me. If he does it, I hope he adds a few modern concessions to the ship's inventory such as an emergency radio and a good stock of Vitamin C.

Background on the Phoenicia and her earlier circum-African voyage is here and links.

Review of Pagels, Revelations

ELAINE PAGELS'S REVELATIONS is reviewed by Prof. Greg Carey in the Huffington Post: Elaine Pagels on Revelation -- and Revelations. Excerpts:
The bottom line is that, while Pagels aspires to present a sympathetic picture of the broad expanse of Christian revelatory literature, she really doesn't like Revelation. (For my own three-part series on Revelation, see part one, part two and part three.) Pagels' conclusion laments that the church has largely stuck with "apocalyptic polarities" at the expense of Gnostic revelations that "speak of the kinship of all beings with one another and with God," judging that "we need such universal visions now more than ever" (p. 176). I doubt that many readers who actually work through the Gospel of Truth and Thunder, Perfect Mind will come away with the same impression.
I'm not so sure about that. Ridley Scott made a Prada commercial using Thunder, Perfect Mind. An ancient text with that kind of modern appeal sounds like a pretty universal vision to me.

Earlier reviews etc. here and links.

Friday, August 03, 2012

New book on Christian Apocrypha in progress

TONY BURKE blogs on writing a new book: Secret Scriptures Revealed! Thoughts on Writing for Non-Specialists, part 1.

iPad Talmud app

THE NEW IPAD TALMUD APP is reviewed in The Atlantic by Rebecca J. Rosen: eTalmud: The iPad Future of the Ancient Text. She finds it somewhat wanting:
Daf Yomi was created to bring Talmud study to more people. An edition known as the Schottenstein Talmud, published over a 14-year period from 1990 to 2004, continued that trajectory of popularization, by providing in depth English translations. Now ArtScroll, the leading Orthodox publishing imprint, has released the Schottenstein edition in a long-awaited app, and in doing so takes another step in that process of making the Talmud ever more accessible. The app costs about half as much as the printed version, though the exact price comparison depends on whether you opt for a subscription, package, or buy the volumes piecemeal. Any way you look at it, it's still not cheap. It's also not the first Talmud app, but the depth of the tools available (floating translations, pop-up commentaries, and multiple view options for different layouts and translations) set a new standard for Jewish text apps.

But here's what the app doesn't do: The app is a closed work, much like a book, and doesn't take advantage of the openness made possible with networked tablet technology. It's not repurposable (it's copyrighted); it doesn't allow for inline contributions or conversations; it's not social. It's a book made digitally navigable, but it's not a book made digitally interactive.
She also links to some comments by Shai Secunda at the Talmud Blog which take a similar line.

And on a related note, some reflections on the signficance of the Daf Yomi movement by Anshel Pfeffer in Haaretz: The curtain of Talmud: Inside the Jewish underground of daf yomi, daily Talmud study. Excerpt:
But for the first time I realized that I belonged to a club. I can make some sense of that jumble of unpunctuated syllables, formulate an argument based on the cut, thrust and parry of those ancient scholars and the layers of commentary that have been written on them in every century since. I used to be very proud of this ability which took long frustrating years to achieve, but I always felt it was just another intellectual achievement, like writing and reading in two different languages or having an appreciation of poetry and fine wines. Well, not quite the same, but I didn't feel that having a certain Talmudic fluency made me stand out from other, lesser mortals. It certainly hasn't shielded me from foreign culture (though many would argue that is my fault, not the Talmud's ).
Much background on Daf Yomi is here and links.

Bible as screenplay?

CAN'T MAKE IT UP: New Bible translation has screenplay format. A goofy contemporary production of Rewritten Scripture.

Thursday, August 02, 2012

Petrie death anniversary marked

FLINDERS PETRIE: A crowd turns out to honor (most of) an archaeological giant: Locals gather at the Jerusalem grave that contains nearly all of Sir Flinders Petrie, the brilliant, eccentric pioneer of Egyptology and biblical archaeology, who died 70 years ago (Matti Friedman, Times of Israel).

His head was occupied elsewhere.

Green Collection Bible Museum in D.C.

A BIBLE MUSEUM based on the Green Collection is to be built in Washington D.C.: Bible museum closes $50 million deal for D.C. spot (Religion News Service).
“Our intent is for this museum to showcase both the Old and New Testaments, arguably the world’s most significant pieces of literature, through a non-sectarian, scholarly approach that makes the history, scholarship and impact of the Bible on virtually every facet of society accessible to everyone,” said Mark DeMoss, a member of the Bible museum's board.

The museum, which will likely open in 2016, will highlight the collection of the billionaire Green family of Oklahoma. That collection features more than 55,000 items including biblical artifacts ranging from Dead Sea Scrolls to Torah scrolls that survived the Holocaust. Museum officials expect to also showcase other prominent collections from across the globe.
Some past posts involving the Green Collection are here, here, here, here, here, and here.

July 2012 Biblical Studies Carnival

THE JULY 2012 BIBLICAL STUDIES CARNIVAL has appeared at Reading Acts.

The Samaritan Arabic Pentateuch

ADAM MCCOLLUM at hmmlorientalia: The Samaritan Arabic Pentateuch.

Wednesday, August 01, 2012

Daf Yomi cycle concludes and begins

TIME TO PARTY: The Daf Yomi cycle concluded yesterday and starts again today.

An overview of the Babylonian Talmud in this context at the Talmud Blog: Doing Daf Yomi- Guest Post by Yaakov Elman.

Partying in Israel: Jews Celebrate end of 7-year Talmud study cycle: Climactic denouement of the Daf Yomi study cycle of the Talmud staged in Tel Aviv and Jerusalem; tens of thousands attend. (Jeremy Sharon, Jerusalem Post).
The rabbis were welcomed into the stadium like rock-stars, with all 11,000 spectators rising to their feet, singing the line from Psalms: “Increase the days of the king so his years continue for generations.”
In New Jersey: New Jersey NFL Stadium to Host 90,000+ to Celebrate Completion of 71/2 Year Cycle of Jewish Talmud Studies, Announces Agudath Israel of America (Business Wire press release).

In Los Angeles: Jewish “Super Bowl:” The Los Angeles Celebration of the Conclusion of the Daf Yomi Cycle (Beverly Hills Courier)
As traditional Jews around the world gather to mark the conclusion of a grueling seven and a half year study cycle of the Talmud, several thousand members of the Los Angeles Orthodox Jewish community will join them at the Dorothy Chandler Pavilion at 5:15PM, Wednesday August 1st.
In London: An Olympic marathon of their own: London's Haredim celebrate completion of Talmud cycle: In the midst of the Olympic Games, London's ultra-Orthodox Jews mark the completion of the twelfth cycle of Talmud study; rabbi: We have the real Olympic torch. (Anshel Pfeffer, Haaretz).

In Toronto: Thousands of Jews celebrate completion of Talmud study (Jacques Gallant, Toronto Star).

Orthodox women are celebrating too: Orthodox women dreaming in Aramaic: Taboo-breaking group of women celebrates completion of 2,711 pages of Talmud study (Yair Ettinger, Haaretz).

And now it begins again:
Talmud: starting all over again

Tuesday, July 31, 2012, Mark Mietkiewicz (The Canadian Jewish News)

The cycle has begun again. The cycle is known as daf yomi, in which a double-sided page of the Talmud is studied daily until this classic work is completed in 7-1/2 years. Whether you are a beginner and want to learn more about the Talmud or an advanced student looking for online resources, read on.

[...]
Congratulations to all those celebrating and best wishes for all those beginning.

UPDATE (2 August): Many more articles on the celebrations have appeared. Here are a few:

Exclusive Interview: Rav Adin Steinsalz: Special interview with rabbi whose commentary project enabled many to enter the Daf Yomi learning cycle (video, Arutz Sheva).

Ultra-Orthodox Jews Mark Talmudic Rites (photo gallery, Time Magazine).

Seven years of Talmud study (photo gallery, Reuters).

Tuesday, July 31, 2012

Samson or Cujo?

A NEW SEAL from Tel Beit Shemesh portrays a scene that is being compared to Samson's fight with the lion:
Seal found by Israeli archeologists may give substance to Samson legend
Scholars say the scene shown on the artifact recalls the story in Judges of Samson fighting a lion.


By Nir Hasson | Jul.30, 2012 | 12:51 AM | 4 (Haaretz)

A small stone seal found recently in the excavations of Tel Beit Shemesh could be the first archaeological evidence of the story of the biblical Samson.

The seal, measuring 1.5 centimeters, depicts a large animal next to a human figure. The seal was found in a level of excavation that dates to the 11th century B.C.E. That was prior to the establishment of the Judean kingdom and is considered to be the period of the biblical judges - including Samson. Scholars say the scene shown on the artifact recalls the story in Judges of Samson fighting a lion.

But excavation directors Prof. Shlomo Bunimovitz and Dr. Zvi Lederman of Tel Aviv University say they do not suggest that the human figure on the seal is the biblical Samson. Rather, the geographical proximity to the area where Samson lived, and the time period of the seal, show that a story was being told at the time of a hero who fought a lion, and that the story eventually found its way into the biblical text and onto the seal.

[...]
The excavation directors are properly cautious. That said, I am not an iconographer, and it may just be because I read Cujo last week, but it looks to me as though the seal depicts a large animal (not obviously a lion) menacing and getting the better of the human figure. The small human figure seems to be leaning back or falling. The image doesn't remind me very much of Samson.



(The article was sent to me by a number of people.)

UPDATE (1 August): The headlines have started over-reaching. The Daily Mail gives the window header title as "Israeli scholars claim to have uncovered archaeological evidence of Samson." The headline of the article goes one better: Does this coin found near Jerusalem prove that Samson lived... and that he did fight the lion? Er, no, it doesn't. And it's not a coin, not by quite a few centuries. It's a seal.

Not to be outdone, the Israel Ministry of Foreign Affairs has a press release with the title Stone seal may prove story of Samson. At present I can't get the page to open.

Also, at the God and the Machine blog, Thomas L. MacDonald has some good observations that overlap with mine above:
... The team simultaneously dismisses the notion of any Samson who is more than a folktale while also seeing “Samson” in a stone bulla. I’m not even sure how they got from “creature with four legs” to “lion” so quickly. It may well be in keeping with contemporaneous depictions of lions on other artifacts, but that’s hardly a settled issue, and the minuscule size of the bulla makes it hard to determine. Maybe it’s a donkey. Or a liger. (I know the picture is pretty low-res, and I may just be imagining this, but doesn’t it look like there may be a human figure on the “lion’s” back? The ancient Hebrews were pretty awesome, but I don’t recall them being so badass as to ride around on lions.)
It does look as though there may be something on the back of the big animal.

Monday, July 30, 2012

Daf Yomi yet again

DAF YOMI DAY IS AUGUST 1ST: 'Doing the daf,' a Jewish marathon:
Thousands of scholars are about to finish a study of the Talmud, one page per day — a challenge that takes more than seven years
(Yitzchok Adlerstein, LA Times).

Background here and links.

Victims of Roman slaughter on Temple Mount found?

TEMPLE MOUNT WATCH:
Have the skeletons of the Temple Mount massacre been found?

Veteran journalist Benny Liss releases movie he filmed of underground cave on Temple Mount where he found a mass grave • He believes the skeletons are the remains of Jews massacred by the Romans when they destroyed the Temple Mount, but urges the authorities to properly examine the area.
The short answer to the question is maybe. There's been no lack of slaughter around the Temple Mount throughout history. We need to be cautious about assigning any masses of human skeletons found there to a particular period or event before they have been properly examined. Which in this case is not likely to happen any time soon.

Once again, via DLK on FB.

Review of Friedman, The Aleppo Codex

MATTI FRIEDMAN'S THE ALEPPO CODEX receives a massive review in the NYT:
A High Holy Whodunit

By RONEN BERGMAN
Published: July 25, 2012 55 Comments

One day this spring, on the condition that I not reveal any details of its location nor the stringent security measures in place to protect its contents, I entered a hidden vault at the Israel Museum and gazed upon the Aleppo Codex — the oldest, most complete, most accurate text of the Hebrew Bible. The story of how it arrived here, in Jerusalem, is a tale of ancient fears and modern prejudices, one that touches on one of the rawest nerves in Israeli society: the clash of cultures between Jews from Arab countries and the European Jews, or Ashkenazim, who controlled the country during its formative years. And the story of how some 200 pages of the codex went missing — and to this day remain the object of searches carried out around the globe by biblical scholars, private investigators, shadowy businessmen and the Mossad, Israel’s intelligence agency — is one of the great mysteries in Jewish history.

[...]
Almost impossible to excerpt, but here are a couple of tidbits:
“The official version of the story, the one I knew at the outset, states that the Aleppo Codex was given willingly to the State of Israel,” Friedman told me. “But that never happened. It was taken. The state authorities believed they were representatives of the entire Jewish people and that they were thus the book’s rightful owners, and also, perhaps, that they could care for it better. But those considerations don’t change the mechanics of the true story — government officials engineered a sophisticated, international maneuver in which the codex was seized from the Jews of Aleppo, and then arranged a remarkably successful cover-up of the fascinating and unpleasant details of the affair.”

[...]

What did Faham know that would cause such a worldwide scandal? Most likely it was that the codex had arrived in Israel nearly whole. Yet only after its arrival did nearly 200 pages disappear. And perhaps it was this secret that led the codex, the most important Jewish book in existence, to not be restored and put on careful display but instead be stored in an iron case in the offices of the Ben-Zvi Institute at Hebrew University.

[...]
A remarkable tale of intrigue, clandestine negotiations, double-crossing, a mickle curse, and perhaps even murder. It's long, but read it all; it's worth it.

Background here and links. HT Dorothy Lobel King on FB.

Sunday, July 29, 2012

Talmud Yerushalmi Institute

THIS IS EXCITING: Talmud Yerushalmi Institute.
A large part of the difficulty in studying the Talmud Yerushalmi lies in its imperfect redaction. The great Academies in which the composition of the Talmud Yerushalmi took place were disrupted and dispersed by persecution before the Sages of the Era were able to comprehensively review, edit and redact its contents.

The Institute’s primary academic goal is to research the Talmud Yerushalmi’s redaction – including but not limited to its literary composition and its relationship to other rabbinic texts such as Tosefta, midrashic collections and the Bavli. The Institute’s work will shed light on hitherto unresolved questions on how the teachings of the Land of Israel developed throughout history and were finally brought together and codified into the literary and legal work which became known as the Talmud Yerushalmi.

Towards these goals the Institute has already scoured the Talmud Yerushalmi and accumulated a database able to automatically produce references on phenomena related to its study – a resource which will prove to be essential to anyone researching the Talmud Yerushalmi or related subjects.
(Via the Talmud Blog on FB.)

Judaism or Judaisms?

RABBI MICAH PELTZ: The Dead Sea Scrolls and Jewish pluralism. These 2,000-year-old artifacts remind us that it is impossible to speak of ‘ancient Judaism.’ Rather, we should speak of ‘ancient Judaisms.’ (Haaretz). This is the Neusner line and there is quite a bit of mileage in it. But I prefer Jonathan Z. Smith's "polythetic" approach to the issue.

For much more on the Franklin Institute exhibition of Dead Sea Scrolls in Philadelphia, see here and links.

UPDATE: New Dead Sea Scrolls manuscripts have come to the Franklin Institute exhibition.
Dead Sea Scroll exhibit at Franklin Institute gets update

By Jan Feigner
Journal Register News Service
Posted: 07/29/12 12:01 am


The second installation of 10 Dead Sea Scrolls in The Franklin Institute’s excellent, exhibition, “Dead Sea Scrolls: Life and Faith in Ancient Times,” which opened in May and continues through Oct. 14 at TFI’s Mandell Center, will be available for viewing by Friday, Aug. 3. The current show will not be closing for the upcoming installation according to Stefanie Santos, TFI’s Communications Manager, who stated that the new additions were placed after hours beginning Thursday.

[...]

“Dead Sea Scrolls: Life and Faith in Ancient Times” originally displayed 10 scrolls from the Hebrew Bible (also known as the Old Testament, or Torah), including the oldest-known handwritten section of Genesis ever to visit the United States. Written mostly in Hebrew, but also Aramaic and Greek, and dated to around 50 Common Era (CE), the fragile pieces offer some of the Bible’s most memorable and inspirational words like these: “In the beginning, God created the heaven and the earth.”
The second equally fascinating set entails passages from Isaiah, Deuteronomy and Psalms. It also showcases non-biblical writings such as the “Community Rule,” also known as the “Manual of Discipline,” a set of rules or the constitution by which the community conducted their lives, and the “War Rule,” a six-line fragment commonly referred to as the “Pierced Messiah” text that refers to a Messiah from the Branch of David, to a judgment, and to a killing.
The "Pierced Messiah" text probably doesn't actually refer to a pierced Messiah.

Also related: Dead Sea Scrolls - Part 1: Paul Calvert spoke with archaeologist Stephen Pfann (Cross Rhythms).

Learning Latin, Greek and Hebrew in Rome

WHERE BETTER? Learning Latin, Greek and Hebrew in Rome. Now what about Aramaic?

Back home

I'M BACK IN ST. ANDREWS after an excellent CBL conference. Got in late last night.

Saturday, July 28, 2012

Tisha B'Av

TISHA B'AV (The Ninth of Av) begins this evening at sundown. An easy fast to all those observing it.

Larry Hurtado on mythicism

LARRY HURTADO: The “Did Jesus Exist” Controversy and Its Precedents. Excerpt:
So in one sense I think I’m not alone in feeling that to show the ill-informed and illogical nature of the current wave of “mythicist” proponents is a bit like having to demonstrate that the earth isn’t flat, or that the sun doesn’t revolve around the earth, or that the moon-landings weren’t done on a movie lot. It’s a bit wearying to contemplate! And now, I really must get back to that essay.
I completely agree with Larry here and it is for this reason that I scarcely ever engage with mythicism. I'm glad people like James McGrath are willing to take the time to dialogue with some of the proponents, not because they are going to change their minds, but because some people who might otherwise be taken in will gain a better understanding of the real scholarly issues.

Most of the time I prefer to blog about actual discoveries and real scholarly controversies, although I do sometimes take up "controversies" such as Jewish-Temple denial, because even though the claims have no scholarly merit, they have a political impact, and it is worthwhile for a specialist to point out their vacuousness from time to time.

Wednesday, July 25, 2012

Off to the Colloquium Biblicum Lovaniense

I'M OFF TO LEUVEN for the Colloquium Biblicum Lovaniense, whose topic this year is Old Testament Pseudepigrapha and the Scriptures. I will be leading two seminars on the use of scripture in ancient Ezra pseudepigrapha.

I have already circulated a draft paper on "Seven Theses Concerning the Use of Scripture in 4 Ezra and The Latin Vision of Ezra" among the conference attenders. I don't have a short version to post here, but I will give you the opening paragraphs and the seven theses below. You can read an English translation of 2 Esdras here. No English translation of the long (more original) version of the Latin Vision of Ezra has been published yet but, as you will see below, that is about to change.

I have preposted something for each of the next several days, so do keep coming back, but I shall be very busy through the weekend and I don't know how much more I will be able to add. Have a good week.

The paper:
This paper sets out to explore the use and exegesis of scripture in two non-canonical works that circulated under the name of the biblical character Ezra. The first, 4 Ezra (2 Esdras 3-14) is well known and needs little introduction here. It is a Jewish apocalypse written around the end of the first century C.E. It survives mainly in a Latin and a Syriac version, as well as translations into a number of other languages from these. Both of these versions were translated from a now lost Greek version, which in turn may (or may not) have been translated from a Hebrew original.

The second, the Latin Vision of Ezra, is a new version of a Latin text known as the Vision of Ezra, which is found in three other recensions, all shorter than this one. The shortest is comparatively well known due to its being translated in the Charlesworth Old Testament Pseudepigrapha corpus. The long text survives in a single manuscript (B) that was published in 1984 by P.-M. Bogaert. An English translation by Richard Bauckham is forthcoming. The Latin work is a translation of a lost Greek work that is, however, preserved in part in heavily revised form in the Greek Apocalypse of Ezra. Bauckham has argued compellingly that the manuscript published by Bogaert is (in translation) the earliest surviving version of the text, on which the other Latin recensions and the Greek work depend and I will assume this in what follows. The Latin Vision of Ezra was composed in the second half of the fourth century C.E., if not earlier. The text before us is obviously a Christian composition, but the possibility that is it based on a somewhat earlier Jewish work cannot be discounted. This paper works from the surviving Christian document without regard to possible earlier recensions.

Two challenges for the study of the use of scripture in 4 Ezra and the Latin Vision of Ezra are worth noting at the outset. The first is that, although both documents make pervasive use of scripture, they only rarely quote it verbatim. We are thus left to work mostly with allusions and echoes. The second challenge makes the first even more difficult. The original text of both documents is lost and we are forced to rely on translations—and in the case of the Latin Vision of Ezra a revision of part of the document that remains in the original language but is so thoroughly reworked as to amount to a completely new version of the story. In addition, the lost Greek text of 4 Ezra, of which we have only the Latin and Syriac translations and those dependent on them, may itself have been a translation of a Hebrew Vorlage, in which case our surviving sources for the text are secondary and tertiary.

So then, as a result of our poor textual resources, our access to the use of scripture in these two works is mainly limited to infrequent quotations, general references to scriptural passages, allusions, and echoes. In addition it will require extra effort to study the use of scripture in these two documents with any fineness of detail and there will be a limit to the subtlety of our analysis which would not apply if we had them in their original languages. With all these factors in mind, this paper is intended only as a preliminary synthesis that seeks to pluck the low-hanging fruit. For the Latin Vision of Ezra my starting point has been the scriptural parallels collected by Bauckham in his translation, although I have used these selectively and added to them as other parallels became apparent to me. I have used various sources for scriptural parallels in 4 Ezra, along with my own observations. In neither case can I make a claim to anything like an exhaustive collection of references or analysis of them. Instead I have gathered obvious references to scripture in both works, looked at how these were used individually, and then drawn some generalizations that I have formulated into seven theses. I have said nothing about some passages and some references simply because they did not present me with patterns of scriptural use that struck me as interesting. Further study of them may well produce a different result. Some of my observations in what follows are not new, but such are applied in a new context that I hope will prove illuminating. This paper is intended to open a conversation, not close it.

Preliminary matters having been addressed, I now turn to the seven theses.

I. In the dialogues between Ezra and Uriel (4 Ezra 3-9), Ezra normally invokes the authority of scripture as the foundation of his arguments, while Uriel's arguments sometimes do the same, but more often he use scripture for atmosphere and his arguments rest on independent reasoning or even on simple divine authority.

II. The dream and its interpretation in 4 Ezra 11-12 offer a reinterpretation of Daniel 7. The reinterpretation is implicit in the content of the vision, but it is also said explicitly that God provides the new vision as a follow-up to the old one, with an improved interpretation.

III. The first section of the Latin Vision of Ezra (vv. 1-59f) uses scripture mainly as a source for laws transgressed by the damned and as inspirations for descriptions of the features of hell.

IV. The Antichrist passage in the Latin Vision of Ezra (vv. 69-78) draws mostly on the New Testament as inspiration for its description of the Antichrist.

V. Both 4 Ezra and the Latin Vision of Ezra use scripture to present Ezra as a Moses figure.

VI. The narrative of 4 Ezra is nearly oblivious to the scriptural background for Ezra himself, and is even contradictory to it. The Latin Vision of Ezra makes some use of Ezra traditions in scripture.

VII. The Latin Vision of Ezra also uses traditions from 4 Ezra to develop the figure of Ezra.

Tuesday, July 24, 2012

Review of Garb, Shamanic Trance in Modern Kabbalah

H-JUDAIC BOOK REVIEW:
Jonathan Garb. Shamanic Trance in Modern Kabbalah. Chicago: University of Chicago Press, 2011. x + 276 pp. $45.00 (cloth), ISBN 978-0-226-28207-7.

Reviewed by Ronald Kiener (Trinity College)
Published on H-Judaic (July, 2012)
Commissioned by Jason Kalman

Modern Kabbalah and Religious Studies

This is a book that can be recommended not only to researchers working in the field of Jewish mysticism, but also to colleagues working in the field of religious studies in general. Through its very provocative title--and then through well-argued but dense chapters--it raises three challenges to the formerly regnant contours of Jewish mysticism studies, which to this day have been dictated by the research agenda and ideological proclivities of Gershom Scholem. At least one of these challenges has been tackled by Jonathan Garb in earlier writings: the notion that there is a useful domain within the history of Jewish mysticism which can best be characterized as “modern Kabbalah.” The very term “modern Kabbalah” suggests that the developments, personalities, and movements of Jewish mystical thought of the last four hundred years (Lurianism, Sabbateanism, Hasidism, Mitnagdism, and all that flows therefrom) can be regarded as representing a revitalizing response of Jewish religiosity to modernism. This approach explicitly contravenes the Scholemian view that Hasidism represents the “latest phase” in the history of Jewish mysticism, and that after a few generations of initial mystical creativity, Hasidism experienced a decline and degeneration, marking a kind of end to the history of the movement.

Another potentially disconcerting challenge offered by the title of the book, shamanism is a domain of religious studies typically linked to rural South America or Asia. Garb successfully argues that modern Kabbalah can be readily understood as bearing numerous shamanic traits. One might begin the book with a sense that Garb is trying to fit a round peg into a square hole, but as the book unfolds the reader is compelled to accept that the traits of shamanistic phenomena are indeed present in modern Kabbalistic practice. For that matter, “trance” can be a slippery and fluid term, but by carefully delineating the difference between trance and concentrated meditation, Garb demonstrates that the many diverse streams of modern Kabbalah view the inculcation of trance states as an acme of the mystic way. These trance experiences are comparatively described by Garb as “shamanic” insofar as they oftentimes invoke and promote the same themes of power, transformation, and healing associated with shamanic phenomena.

[...]
I offered a somewhat analogous argument for shamanism as a useful framework for understanding pre-Kabbalistic Merkavah Mysticism in my book Descenders to the Chariot: The People Behind the Hekhalot Literature (Brill, 2001).

Training program for manuscript imaging

THE WEST SEMITIC RESEARCH PROJECT announces:
A NEW TRAINING Program for Scholars, conservators and researchers in the Use of Reflectance Transformation imaging (RTI) for Documenting ancient texts and artifacts including the Loan of Imaging Equipment

The University of Southern California’s West Semitic Research Project (www.usc.edu/dept/LAS/wsrp) has received grants from the Institute for Museum and Library Services (IMLS) and the Andrew W. Mellon Foundation to establish a Training Program in advanced imaging technologies for the documentation of ancient texts and artifacts with an initial emphasis on Reflectance Transformation Imaging (RTI). The IMLS and the Mellon Foundation have also funded the purchase of imaging equipment to support the Training Program.

The objective of this project is to develop an infrastructure for training scholars in the use of RTI technology and subsequently to lend the necessary imaging equipment to participants in the training program so they can do an initial RTI documentation project either in field environments (archaeological sites, etc.) or in libraries, museums and/or other similar venues, worldwide. This initial undertaking should be understood to be a pilot project that can develop into an ongoing, broader documentary
effort and preferably may also serve as the catalyst for establishing a consortial network for image documentation of a given corpus (or corpora) of ancient texts and/or artifacts. All equipment to be lent out is both rugged and compact and is thus ideal for doing sophisticated imaging in remote locations. Twenty-four awards over three years (approximately eight per year) for traineeships will be provided based on the merit and intrinsic importance of a proposed pilot imaging project as well as the appropriateness of the subject matter for RTI imaging.

[...]
Click on the link to download the full PDF document with detailed further particulars. "Decisions will be made on the initial round of applications by October 15, 2012." For more on Bruce Zuckerman and the West Semitic Research Project see here with many links. More on Reflectance Transformation Imaging here. For other manuscript imaging and conservation projects, see here and links. And lots more on manuscript digitization projects here and links.

Via the Agade list. Cross-file under "Technology Watch."

Berlin Postdoc on medicine and magic in the Talmud

POSTDOC ANNOUNCEMENT from the Agade list:
From Mark Geller (mgeller@campus.fu-berlin.de):
========================================

Sonderforschungsbereich 980 "Episteme in Bewegung Wissenstransfer von der Alten Welt bis in die Frühe Neuzeit"
(www.sfb-episteme.de)

Wiss. Mitarbeiterin / Wiss. Mitarbeiter (Postdoc)
befristet bis 30.06.2016
E 13 TV-L FU

Aufgabengebiet / Tasks:

-The candidate is expected to be able to select all passages from the Babylonian (and Jerusalem Talmud where necessary) which are relevant to Greek medicine and Heilkunde.
-Magical passages will also be noted, and texts will be marked according to language (Hebrew, Aramaic), with manuscript variants noted.
-Texts will then be subject to comparison with Greek medical encyclopedias, as well as with older Greek medical writings, as examples of ancient Wissenschaften.

Einstellungsvoraussetzungen / Requirements:

-Ph.D. or equivalent training in Talmud

-Erwünscht / Requested:
Ability to translate Talmudic texts into good English, as well as experience with Talmud manuscripts. Willingness to participate in collaboration within the SFB network.

Knowledge of Greek useful but not essential, with interests in ancient medicine and ancient science.

-Bewerbungen sind mit aussagekrƤftigen Unterlagen bis zum 06.08.2012 unter Angabe der Kennziffer SFB980/2012/A03/Postdoc1 zu richten an die
Please send your application with the reference
SFB980/2012/A03/Postdoc1 until 06 August 2012 to:

Freie UniversitƤt Berlin
Topoi-Professur für Wissensgeschichte
Prof. Markham J. Geller
Topoi Haus
Hittorfstr. 18
14195 Berlin (Dahlem)

email applications accepted: and Agnes Kloocke .

first published http://www.fu-berlin.de/service/stellen/st_2012/st_20120716.html

State Comptroller's report on Temple Mount still secret

TEMPLE MOUNT WATCH:
C'tee: Comptroller's Temple Mount Report to Stay Secret

(Arutz Sheva)

The Security Subcommittee of the Knesset State Control Committee decided, Monday, after a further hearing that the State Comptroller's report on the Temple Mount, which was submitted in 2011, will remain confidential. Among the sensitive issues involved is construction by the Waqf Islamic Authority and the destruction of Jewish artifacts.

[...]
Via Joseph I. Lauer. Background here and links.

Sunday, July 22, 2012

Ecological Metatron

ARCHANGEL METATRON WATCH:
The Metatron: Experimental Ecology Gets Connected

Erik Stokstad


Nestled in the foothills of the Pyrenees in France, an unusual new ecological laboratory called the Metatron is set to provide insights into how animals disperse across landscapes—a sometimes mysterious process that can be crucial to conservation. Composed of dozens of large, interconnected white tents laid out across a 4-hectare field, the sensor-rich facility will enable researchers to explore how factors such as light, temperature, and rainfall influence animal movements.

Footnote on DVD

FOOTNOTE is about to be released on DVD:
FOOTNOTE (Sony) A father and his son - both Talmudic scholars - clash over their work, particularly when the latter's gains favor. Israeli film, nominated for an Oscar for best foreign-language film, is a story of politics, ambition and conflict that might be mistaken for a mainstream Hollywood drama, if it wasn't a Hebrew-language film about research into arcane aspects of the Talmud. A stylishly inventive and playful film. In Hebrew with English subtitles. (PG; thematic elements, brief nudity, language, smoking) ***1/2
Background here and links.

Saturday, July 21, 2012

Oxford Centre Workshop on Reception of Josephus

H-JUDAIC:
Date: Fri, 20 Jul 2012 07:56:06 -0400
From: "Mendelsohn, Adam D"
Subject: Workshop on the Reception of Josephus by Jews and Christians from Late Antiquity to 1750, Oxford Centre for Hebrew and Jewish Studies

Applications are invited to participate in this workshop to be held at the Oxford Centre for Hebrew and Jewish Studies on January 7-8 2013. Bursaries to cover travel expenses and accommodation will be available for selected participants.
The workshop will be the first in a series as part of a project on the reception of Josephus in Jewish culture from the 18th century to the present.

Please submit your application in English, with a short CV and an abstract (not more than 500 words) of a research paper to be discussed in the workshop to the Academic Registrar of the OCHJS by Friday 14 September 2012.

Academic Registrar
Oxford Centre for Hebrew and Jewish Studies
Yarnton Manor, Yarnton
Oxford
OX5 1PY
UK
Email: registrar@ochjs.ac.uk
Visit the website at http://www.ochjs.ac.uk

Friday, July 20, 2012

More on John Dee and OT Pseudepigrapha

HETERODOXOLOGY: On Enoch reception and Dee reception. Egil Asprem discusses (with reference to his recent book) the degree to which John Dee (and, implicitly, Edward Kelley) knew the ancient Enochian traditions. The answer is, not much.
A full answer requires more careful source study, but it is clear enough that this is a phenomenon belonging to the reception of Dee’s work. One could say that it is the convergence of “Enoch reception” and “Dee reception”.
This is correct, although Dee himself was certainly interested in ancient Enochiana. I discuss this question in the introduction to Old Testament Pseudepigrapha: More Noncanonical Scriptures vol. 1. Here is the paragraph:
In the early 1580s the English scholar and magus John Dee undertook an experiment with his "scryer," who went by the name of Edward Kelley, to try to acquire otherwise inaccessible knowledge by means of invoking and interrogating angels. Kelley, by peering into his "seer stone," mediated numerous conversations between these angels and Dee, and Dee left detailed transcripts of these encounters. He was told that the lost books of Esdras were still in the hands of the Jews. He was also told that he would be shown the lost books of Enoch quoted by Jude, but there is no record of this happening. Instead, the angels dictated a lengthy revelatory book called Liber Loagaeth, which was to restore all the lost holy books. Unfortunately, it is written in an "angelic" language (called "Enochian" by later followers of Dee) and, apart from a word or two here and there, no translation was ever forthcoming.
As far as I can tell, the only ancient Enochic text that Dee knew was the quotation in Jude 14-15. He also, by the way, knew the Latin book of 2 Esdras (= 4-6 Ezra) and quoted it from time to time. My SBL paper this year discusses some phenomenological parallels between the angelic sƩances of Dee and Kelley and the visionary events described in 4 Ezra 14.

I may already have mentioned that Old Testament Pseudepigrapha: More Noncanonical Scriptures vol. 1 is forthcoming in the next few months.

On a related note, I got the following in the mail this week:
Aaron Leitch, The Angelical Language, Volume I: The Complete History and Mythos of the Tongue of Angels and Volume II: An Encyclopedic Lexicon of the Tongue of Angels (Llewellyn, 2010)
An interesting review and compendium by a modern practitioner.

Orlov and Boccaccini, New Perspectives on 2 Enoch

MYSTICAL POLITICS: Mystical interpolations into 2 Enoch. Rebecca Lesses discusses some chapters from New Perspectives on 2 Enoch: No Longer Slavonic Only, edited by Andrei Orlov and Gabrielle Boccaccini (Brill, 2012). More on the Enoch Seminar that generated the book here.

A translation of the Coptic fragments of 2 Enoch by their discoverer Joost Hagen is slated to be published in volume 2 of the texts edited for the More Old Testament Pseudepigraph Project.

Have I mentioned that Old Testament Pseudepigrapha: More Noncanonical Scriptures vol. 1, the first volume of texts edited for the project, is coming out this autumn?

Online Bibliography of Semitic Linguistics

AWOL: Online Bibliography of Semitic Linguistics. Updated!

Thursday, July 19, 2012

A new Mikraot Gedolot

Reconstructing the Bible
Project to correct thousands of biblical mistakes discovered over the years nears completion.


By Nir Hasson | Jul.18, 2012 | 3:09 AM | 1 (Haaretz)

Prof. Menachem Cohen of the Bible department at Bar-Ilan University has no doubt that all Hebrew Bibles sitting on bookshelves in Jewish homes around the world contain errors. Sometimes scores of errors can be found in a Bible, sometimes they number in the hundreds. For the most part these are not dramatic mistakes: perhaps the absence of the letter yod, an incorrect diacritical mark, a mistaken cantillation note, and other such small inaccuracies.

But Cohen says he and his colleagues have produced the most accurate version of the Old Testament published in at least the past 1,000 years, or maybe, ever. Cohen has been working on this Bible for the past 40 years, as the director of the Mikraot Gedolot-HaKeter project. He hopes it will become the agreed-upon standard version of the Scripture that will usher the ancient text from the "age of books" into the digital age.

The last man to take upon himself a similar task was a Spanish Jew named Jacob ben Hayyim who lived in Venice circa the early 16th century, less than 100 years after the Gutenberg Bible was first printed. Like Cohen, ben Hayyim lived in an era of a technological revolution with regard to texts. Handwritten scrolls were being replaced by modern printed and bound volumes. Thus, ben Hayyim thought it necessary to preserve the ancient text.

[...]

The first volume of the Bar-Ilan "Mikraot Gedolot-HaKeter" came out 20 years ago. To date, 16 volumes have been published in all; only four volumes remain to be completed.

[...]
There is also a lot about the Aleppo Codex, which forms the basis for the new edition.

This is an important project, but it should be clarified that its goal is to reconstruct the Masoretic Text, which is not necessarily the same thing as the original text of the Hebrew Bible. The MT is a vocalized edition produced in the early Middle Ages. It is based on a generally very good text that probably goes back to one or a very few manuscripts from around the first century. But the Dead Sea Scrolls and the Septuagint show us that the textual basis of the Hebrew Bible was far wider than the manuscript(s) behind the MT, and these other resources must be used if we want to get closer to the original text of the individual books. How close we can get depends on how corrupt the text of the original book remains after we apply textual criticism to it using all our manuscript resources.

Background on the Aleppo Codex is here and here with many links.

UPDATE: Dead link at top now fixed. Sorry about that!

Review of Koren Talmud, Berakhot

BOOK REVIEW:
A different kind of Talmud

By Rabbi Jack Riemer (Sun-Sentinel Jewish Journal)
11:43 a.m. EDT, July 18, 2012

THE KOREN TALMUD BAVLI: BERAKHOT, COMMENTARY BY Rabbi Adin Even-Israel Steinsaltz, Editor in Chief Rabbi Tzvi Hersh Weinreb, Koren Publishing Co. Jerusalem, Israel, 2012, $49.95.

It may seem presumptuous to review a volume of the Talmud because the Talmud is the central book of Jewish studies, and so who would dare to pass judgment on it? But the Koren edition of the Steinsaltz Talmud is a breathtaking achievement, both in form and in content, and so it must be called to the attention of readers.

You know that this is a different kind of a Talmud the moment you look at the cover. Every other edition of the Talmud that you have ever seen has the title of the volume on the cover, and not much else. This one has a bold picture, in bright colors, of two fruits and a plate full of pieces of fruit. Why? Because Berakhot is the first volume of the order of Zeraim — which means seeds. The cover tells you immediately that you have entered into a different kind of a volume of Talmud, one that has been designed with imagination and with skill by master typographers and book producers.

When you open the book you find more delightful surprises. The book opens from two sides. One side contains the traditional Vilna Edition of the Talmud, but now punctuated, and with vowels. The other side has the translation, which is clear, crisp and comprehensible. What makes it different from other translations is that this side also contains a thoughtful introduction to each chapter, thorough historical notes that explain the social and economic background of the text, biographical sketches of the Sages, brief summaries of the halakhic decisions that stem from the Talmudic discussions, and — most surprising of all — photographs, charts, maps and diagrams that illuminate the text.

There are other technological features that are impressive. This is the first edition of the Talmud ever to be available on an IPad app. Now, instead of schlepping a heavy volume with you, you can download the page you need and you are off to your daf yomi! And it is surely the first edition of the Talmud in Jewish history to have women involved as translators, editors, proofreaders, language consultants and designers.

[...]
The rest of the review goes over the first page of the volume. The conclusion:
Koren promises to have this entire English edition finished in just four more years, and it promises that it will contain the whole Talmud, with both its classic commentaries and these new insights, in just forty one volumes.

We wish it very well — for its sake and for ours.
Background here.

Archaeology-inspired looting

ARUTZ SHEVA: Increase in Southern Archaeological Dig Theft Attempts. The new looting appears to be inspired by a recent Crusader-era discovery that I haven't yet mentioned: Archeologists unearth massive Crusader coin cache: After 3-year-long excavation, TAU, Nature Parks Authorities archeologists discover 108 gold coins valued at over $100,000 (JPost).

Wednesday, July 18, 2012

Ancient port in Acre

EXCAVATION:
2,000-year old port discovered in Acre
Archaeologists believe warships docked there in the 2nd century B.C.E.


By Jack Khoury | Jul.18, 2012 | 1:09 AM (Haaretz)

Remnants of an ancient port where warships may have docked 2,300 years ago have been uncovered in Acre, the Israel Antiquities Authority announced.

The port installations date back to the Hellenistic period - the 2nd and 3rd centuries B.C.E.

In digs being conducted at the foot of the city's southern seawall, not far from the current port, and extending to the area known as Horses Beach, archaeologists have found a quay and other evidence of the port, which was probably the most important port in ancient Palestine during the Hellenistic era, they say.

[...]
The article says that they first began finding evidence of a quay in 2009, but this is the first report I've seen of it.

(HT reader Yehoshua Rabinowitz.)

UPDATE: Here is the IAA press release (HT Joseph Lauer): Akko’s Magnificent Harbor from 2,300 Years Ago is Exposed on the Seabed (July 2012).

Metatron latest

ARCHANGEL METATRON WATCH: "Metatron" Star Fighter.

Latest on new Origen Psalm homilies

ALIN SUCIU: Lorenzo Perrone’s Lecture on Origen’s Homilies on the Psalms. Video!

Background here and links.

Rabbinics at ISBL

THE TALMUD BLOG: Rabbinics in the International Meeting of the Society of Biblical Literature.

Tuesday, July 17, 2012

Edward Peck on the Iraqi Jewish Archive

PRESS TV (IRAN) interviews Edward Peck, "former US chief of the mission in Iraq" (in the Carter Administration), about the Iraqi Jewish Archive: US should send back Iraqi antique and historical treasures: Analyst.
Iraq says it wants back all the archeological treasures, stolen by US forces in 2003, but Washington has offered to return only half.

Iraq rejected the offer made by the United States to bring back half of the Iraqi Jewish Archive, previously transferred from Baghdad to the United States during the US-led invasion of the country, insisting that Baghdad had to restore the whole archive.

The archive includes centuries-old Torah scrolls and plenty of other documents in Hebrew, Arabic, and English.

Last month Iraqi media reported that America has transferred Iraqi antiquities to Israel.

[...]
The latest reports I have seen on the archive were noted here, here, and here. None of them say anything about an offer to return half the archive or about Iraqi antiquities having been transferred from the US to Israel. Neither point is raised in the Peck interview and I am skeptical about both until I see verification.

As for Mr. Peck, his answers are rambling, nonlinear, and even somewhat evasive, and he also gets in some subtle digs at both the current Iraqi Government and the US. He does in the end come down firmly in favor of the archive being safe in Iraqi hands if it is returned, although he does not quite say he himself is in favor of doing this. I hope he is right. The very confusing saga of the traditional Tomb of Ezekiel (start here and follow the many links back; see also here) raises some cause for concern whether Jewish antiquities would be treated with the same care as others. Last I heard, everything has turned out fine with the Tomb of Ezekiel. But were it not for the national and international uproar by Jews, Muslims, and Christians over reports of the tomb's mistreatment, I am not entirely confident that it would have. I hope my concerns are unfounded. See also my comments in the background links, especially the last paragraph in this post and the links therein. As always, I think the major issue is where the artifacts would be safest and best cared for as part of the heritage of humanity.

Daf Yomi again

31 JULY: World of Talmud study prepares to party hard.

Background here and links.

Monday, July 16, 2012

Noah, the movie

A FILM ON NOAH based on an ongoing graphic novel series is in the works, according to Movies.com: Just How Much of a Fantasy is Aronofsky's 'Noah'?

The author of the piece, one Peter Hall, seems to think that Darren Aronofsky is making up everything that is not in the canonical story in Genesis. It's more complicated than that, as anyone who is familiar with the Book of 1 Enoch, the Genesis Apocryphon, and the Book of Giants will realize. Hall evidently is not, so he does not realize that the Watchers come from the ancient non-canonical traditions. Perhaps Noah's consultation with Methuselah is also inspired by Methuselah's visit to Enoch at the ends of the earth in the ancient texts and Noah's dreams may be likewise inspired by the dreams of the giants. Hall also does not understand the distinction between Watchers (fallen angels) and giants (their offspring with mortal women).

True, Aronofsky seems to have made some of the story up; e.g., Noah as a "Mad Max" figure; the drought; Noah's attempt to recruit the giants; and six arms on the Watchers. But why retell this good of a story without making some more stuff up for it?

The casting of Anthony Hopkins as Methuselah just seems inspired to me. I'm looking forward to the movie.

And how could I not bring up Bill Cosby's Noah again in this post?

(HT Michael A. Lyons via my colleague William Tooman.)

Waqf construction on Temple mount for last 6 years

TEMPLE MOUNT WATCH:
Police Admit Permitting Arab Construction at Temple’s Foundation Stone for Six Years

By: Jewish Press Staff
Published: July 12th, 2012

[...]

Two weeks ago, a complaint was filed with the Israel Police Commissioner by a group of Temple organizations, regarding revelations about Waqf work at the Dome of the Rock, which includes laying scaffolding, tools and debris on top of the sacred Foundation Stone.

The police responded that “the work performed by the Waqf at the Dome of the Rock have begun more than six years ago. They are being performed with the approval of the Israel Antiquities Authority and under its supervision.” The police argued that the work has not caused any damage to the foundation stone.

But the IAA denies completely the approval and supervision of works on the Mount, according to the Temple organizations’ attorney Aviad Visoly, who accused the police commissioner of outrageous, appalling, and deceitful behavior.

[...]
Background here at the bottom of the post.

"Renewed" Israel Museum

A BELATED REPORT ON THE "RENEWED" ISRAEL MUSEUM, by Edward Rothstein in the New York Times: A Haven National and Universal: The Israel Museum in Jerusalem, Renewed. Excerpt:
... The tension between the universal and the particular that you can find here may even be distinctive to Jewish modernity. There are not many other nations that so readily submerge self-celebration in homage to the universal or are so wary of the particular; it is difficult to imagine the Louvre or the British Museum taking on a comparably self-questioning perspective.

This is a subtle issue, and balances shift in different places, and, surely, among different visitors. I found that in some ways the museum leaned too heavily away from the particular.

In the immensely rich archaeological narrative, for example, we never really grasp the evolution of the Israelite religion or its transformations after exile. There is a scrupulous sensitivity to the public’s varied religions, but also a careful avoidance of seeming too national. But why should it be wary? In a way, the museum makes a compromise; it lets the Land replace the people or nation; the Land seems particular, but we are told it isn’t.

Emphasizing the point, in one gallery examples of the region’s pre-eighth-century synagogues, Byzantine-era churches, and the beginnings of Islamic mosques are displayed: we are meant to see the remarkable similarities more than the differences.

So there are ways in which the museum is making an argument in its historical survey, and evidence too of debates about just what the balance between the universal and the particular should be. That may be the way the institution reflects one aspect of the national debates now taking place in Israel.
The renovations were completed a couple of years ago. Background here and links.

Sunday, July 15, 2012

ARAM meeting in Malta

TOMORROW:
Syriac and Christian Arabic Studies scholars to meet in Malta
Article published on 11 July 2012

The Committee of the Syriac and Arab Christian Symposiums, the Aram Society for Syro-Mesopotamian Studies at the Oriental Institute (University of Oxford), the Department of Oriental Studies, Faculty of Arts, University of Malta, in collaboration with the Faculty of Theology, University of Malta are holding the Eleventh Syriac Symposium between 16-18 July. Syriac is a variety of the Aramaic language.

[...]
Looks good, wish I could go. Click on the link for more on the lineup and also on the immediately following conference on Christian Arabic Studies at the same venue.

New JSIJ article

JEWISH STUDIES: AN INTERNET JOURNAL has published a new article. You can download it as a PDF file by clicking on the link below:
Joshua Schwartz and Peter J. Tomson, "When Rabbi Eliezer Was Arrested for Heresy"

Talmudic Literature contains three stories about the arrest of Rabbi Eliezer and the accusation of minut leveled against him (Tosefta Hullin 2:24; Bavli Avodah Zarah 16b-17a; Kohelet Rabbah 1:8 [3]). The three versions of the story represent different historical, social and religious realities. In the earliest version, which is found in the Tosefta, Jews and Christians are entangled with one another, as well as with the realities of Roman policy toward both Jews and Christians. The Rabbis strove to unravel the entanglement, but it is difficult to know to what extent they succeeded. By the time the story reached the Bavli and Kohelet Rabbah, the Jews and Christians had parted ways and developed distinct identities, but the Christians had now become entangled with the Romans. Old boundaries were no longer relevant, new ones were drawn and the traditions developed and were changed accordingly.