The author upends traditional understandings of this controversial narrative through a phenomenological midrash or interpretation of Genesis 22 from the Dialogic and Jewish philosophies of Franz Rosenzweig, Martin Buber, and, most notably, Emmanuel Levinas. He intersects Jewish studies, Biblical studies, and philosophy in a literary/midrashic style that challenges traditional Western philosophical epistemology. Through the biblical narrative of Abraham, Sarah, Isaac, and Rebecca, he explains that Rosenzweig, Buber, and Levinas Judaically exercise and offer an alternative epistemic orientation to the study of ethics than that of traditional Western or Hellenic-Christian philosophy.
Unbinding the Binding of Isaac is an anthology of three faiths' interpretations of the Genesis 22:1-19 story. The various exegeses of this story have been mined by the Jewish, Islamic, and Christian faiths for a protracted period of time. The "Aqedah," as the binding story is known universally, stimulates the interests and imaginations of theologians, linguists, poets, historians, and artists of various skills and stripes. The Aqedah continues to stimulate inquiry and application to modern situations. Unbinding the Binding of Isaac is at once ancient and modern in its scope, purpose, and relevance to scholarly inquiry regarding this ongoing debate.
It is traditional to think we should praise Abraham for his willingness to sacrifice his son as proof of his love for God. But have we misread the point of the story? Is it possible that a careful reading of Genesis 22 could reveal that God was not pleased with Abraham's silent obedience? Widely respected biblical theologian, creative thinker, and public speaker J. Richard Middleton suggests we have misread and misapplied the story of the binding of Isaac and shows that God desires something other than silent obedience in difficult times. Middleton focuses on the ethical and theological problem of Abraham's silence and explores the rich biblical tradition of vigorous prayer, including the lament psalms, as a resource for faith. Middleton also examines the book of Job in terms of God validating Job's lament as "right speech," showing how the vocal Job provides an alternative to the silent Abraham. This book provides a fresh interpretation of Genesis 22 and reinforces the church's resurgent interest in lament as an appropriate response to God.
By foregrounding bodily pleasure in the experience of time and its representation in queer literature, film, video, and art, Elizabeth Freeman challenges queer theorys recent emphasis on loss and trauma.
In This Hour offers the first English translations of selected German writings by Abraham Joshua Heschel from his tumultuous years in Nazi-ruled Germany and months in London exile, before he found refuge in the United States. Moreover, several of the works have never been published in any language. Composed during a time of intense crisis for European Jewry, these writings both argue for and exemplify a powerful vision of spiritually rich Jewish learning and its redemptive role in the past and the future of the Jewish people. The collection opens with the text of a speech in which Heschel laid out with passion his vision for Jewish education. Then it goes on to present his teachings: a set of essays about the rabbis of the Mishnaic period, whose struggles paralleled those of his own time; the biography of the medieval Jewish scholar and leader Don Yitzhak Abravanel; reflections on the power and meaning of repentance, written for the High Holidays in 1936; and a short story on Jewish exile, written for Hanukkah 1937. The collection closes with a set of four recently discovered meditations—on suffering, prayer, spirituality, and God—in which Heschel grapples with the horrors unfolding around him. Taken together, these essays and story fill a significant void in Heschel’s bibliography: his Nazi Germany and London exile years. These translations convey the spare elegance of Heschel’s prose, and the introduction and detailed notes make the volume accessible to readers of all knowledge levels. As Heschel teaches history, his voice is more than that of a historian: the old becomes new, and the struggles of one era shed light on another. Even as Heschel quotes ancient sources, his words address the issues of his own time and speak urgently to ours.
This study explores the vestiges of primitive sacrificial rituals that emerge in a group of canonical modernist novels, including The Turn of the Screw, Heart of Darkness, The Good Soldier, The Great Gatsby, and To the Lighthouse. It argues that these novels reenact a process that achieved its seminal expression in the Genesis story of The Binding of Isaac, in which Abraham, having been prevented from sacrificing Isaac, offers up a ram in his place. Modernist reenactments of this pattern present narrators who, although vigorously protesting the victimization of certain characters, unfailingly seize upon others as their surrogates. Each novel is designed in such a way, however, as to resist the reconstruction of a sacrificial ritual to which its narrator is prone. The resulting tension between the binding and unbinding of ritual persecution dramatizes the paradox that we can neither believe convincingly in the guilt of our scapegoats nor imagine a society that has dispensed with them entirely. Thomas Cousineau is Professor of English at Washington College in Maryland.
Fighting for Your Freedom. Let My People Go. Free At Last. This book will teach you how to fight for your freedom; Freedom from financial bondage, Fear, Relationship, and Addiction. There used to be generational curses in my life; Generational curses of Poverty, Failure and Loss; As a result, I was in debt and the pressure was unbearable that I decided to take my life at which point The Holy Ghost told me to go into fasting and prayers and it was revealed to me in my dream to sow a seed (Giving Sacrificial Offering to the poor (those dying of hunger and to the orphans); In obedience, I sowed my seed and thereafter an idea was given to me to write books whereby millions of copies of my books had be sold all over the world and God took me out of debt by breaking generation curses from my life.
The history of the Jewish people has been a history of migration. Although Jews invariably brought with them their traditional ideas about food during these migrations, just as invariably they engaged with the foods they encountered in their new environments. Their culinary habits changed as a result of both these migrations and the new political and social realities they encountered. The stories in this volume examine the sometimes bewildering kaleidoscope of food experiences generated by new social contacts, trade, political revolutions, wars, and migrations, both voluntary and compelled. This panoramic history of Jewish food highlights its breadth and depth on a global scale from Renaissance Italy to the post-World War II era in Israel, Argentina, and the United States and critically examines the impact of food on Jewish lives and on the complex set of laws, practices, and procedures that constitutes the Jewish dietary system and regulates what can be eaten, when, how, and with whom. Global Jewish Foodways offers a fresh perspective on how historical changes through migration, settlement, and accommodation transformed Jewish food and customs.
