JPS is pleased to make available a new, more compact edition of the landmark publication, Etz Hayim: A Torah Commentary. This book, a publication of the Conservative movement, was produced through a joint venture of the Rabbinical Assembly, the United Synagogue of Conservative Judaism, and The Jewish Publication Society. This new, smaller edition is a convenient alternative to the standard hardcover edition and is ideal for personal study and travel. It contains all the material in the original, excerpt for the essays. The Bible text, translations, and commentaries as well as the blessings, artwork, maps, glossary and other reference tools for the worshiper and student of Torah reader are included. The sturdy, coated paper cover is designed to stand up well, even with heavy use.
Presents an English version of the Torah based on the renowned JPS 1985 translation, accompanied by separate p'shat and d'rash commentary themes, showing two approaches to interpreting the text. Also includes essays on key themes by prominent Conservative Movement rabbis and scholars; a special section, halakhah l'ma-aseh, that points out where Jewish laws are based on biblical passages; and indications of traditional readings for Sephardic and Ashkenazic communities.
A classic account of courage, integrity, and most of all, belonging In 1977, Natan Sharansky, a leading activist in the democratic dissident movement in the Soviet Union and the movement for free Jewish emigration, was arrested by the KGB. He spent nine years as a political prisoner, convicted of treason against the state. Every day, Sharansky fought for individual freedom in the face of overt tyranny, a struggle that would come to define the rest of his life. Never Alone reveals how Sharansky's years in prison, many spent in harsh solitary confinement, prepared him for a very public life after his release. As an Israeli politician and the head of the Jewish Agency, Sharansky brought extraordinary moral clarity and uncompromising, often uncomfortable, honesty. His story is suffused with reflections from his time as a political prisoner, from his seat at the table as history unfolded in Israel and the Middle East, and from his passionate efforts to unite the Jewish people. Written with frankness, affection, and humor, the book offers us profound insights from a man who embraced the essential human struggle: to find his own voice, his own faith, and the people to whom he could belong.
The Torah has been transmitted to us with extreme care and precision. The Rambam believed in it and passed it on. The Vilna Gaon believed in it and passed it on. Our grandparents believed in it and passed it on. This is called kabbalas Avos – and it alone is enough to trust and live by our mesorah. Still, substantiating emunah with one’s own thinking (known as emunas ha-seichel) offers huge advantages. It provides excitement — a passion and an enthusiasm that make the emunah alive and vibrant. It helps tailor our Torah lives to our individual minds and souls. It helps make Yiddishkeit real. No magical “leap of faith” is necessary in order to believe. All we need is clear thinking – as demonstrated in this incredible book. In this ‘refresher course’ to emunah, we will rediscover why we believe, and will be able to daven and learn with ever-increasing levels of emunah and connection to Hashem.
This adaptation of the JPS translation of the Torah (1962) will appeal to readers who are interested in a historically based picture of social gender roles in the Bible as well as those who have become accustomed to gender-sensitive English in other aspects of their lives. Many contemporary Bible scholars contend that the Bible's original audience understood that the references to God as male simply reflected gendered social roles at the time. However, evidence for this implicit assumption is ambiguous. Accordingly, in preparing this new edition, the editors sought language that was more sensitive to gender nuances, to reflect more accurately the perceptions of the original Bible readers. In places where the ancient audience probably would not have construed gender as pertinent to the text's plain sense, the editors changed words into gender-neutral terms; where gender was probably understood to be at stake, they left the text as originally translated, or even introduced gendered language where none existed before. They made these changes regardless of whether words referred to God, angels, or human beings. For example, the phrase originally translated in the 1962 JPS Torah as "every man as he pleases" has been rendered here "each of us as we please" (Deut. 12:8). Similarly, "man and beast" now reads "human and beast" (Exod. 8:14), since the Hebrew word adam is meant to refer to all human beings, not only to males. Conversely, the phrase "the persons enrolled" has been changed to "the men enrolled" (Num. 26:7), to reflect the fact that only men were counted in census-taking at this time. In most cases, references to God are rendered in gender neutral language. A special case in point: the unpro-nounceable four-letter name for the Divine, the Tetragammaton, is written in unvocalized Hebrew, conveying to the reader that the Name is something totally "other"-- beyond our speech and understanding. Readers can choose to substitute for this unpronounceable Name any of the numerous divine names offered by Jewish tradition, as generations have before our time. In some instances, however, male imagery depicting God is preserved because it reflects ancient society's view of gender roles. David Stein's preface provides an explanation of the methodology used, and a table delineates typical ways that God language is handled, with sample verses. Occasional notes applied to the Bible text explain how gender is treated; longer supplementary notes at the end of the volume comment on special topics related to this edition. In preparing this work, the editors undertook a thorough and comprehensive analysis of the Torah's gender ascriptions. The result is a carefully rendered alternative to the traditional JPS translation. The single most innovative aspect of the gender-sensitive translation offered in The Contemporary Torah is its treatment of the Hebrew word 'ish as a term of affiliation more than of gender. Scholars seeking a fuller explanation of that treatment are invited to read David E.S. Stein's articles in the Journal of Hebrew Scriptures (2008) and in Hebrew Studies (2008).
