By Lawrence J. Epstein

From the biblical tale of Ruth to the megastar conversion of Elizabeth Taylor, Converts to Judaism tells the tales of people that have switched over to Judaism all through heritage. The ebook introduces readers to origins of Judaism and stocks the 1st conversion tales of the folks who helped the early Jewish religion develop.

Subsequent chapters hint the trajectory of Judaism throughout the a while whereas highlighting the tales of converts either recognized and lesser-known and the way they formed the culture. The ebook contains not just the tale of Warder Cresson, who used to be wear trial for madness after changing to Judaism, but in addition well-known celebrities who grew to become Jewish reminiscent of Marilyn Monroe and Sammy Davis, Jr.

Written by means of a famous specialist at the conversion approach, Converts to Judaism serves as a distinct source to humans contemplating the hard direction of conversion and a demonstration of the real, and infrequently amazing, function Jewish converts have continually performed in Jewish life."

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The Book of J

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Synopsis:
A debatable nationwide top vendor upon its preliminary e-book, The publication of J is an audacious paintings of literary recovery revealing one of many nice narratives of all time and unveiling its mysterious writer. J is the name that students ascribe to the anonymous author they suspect is answerable for the textual content, written among 950 and 900 BCE, on which Genesis, Exodus, and Numbers is predicated. within the e-book of J, accompanying David Rosenberg's translation, Harold Bloom persuasively argues that J was once a woman—very most probably a girl of the royal condominium at King Solomon's court—and a author of the stature of Homer, Shakespeare, and Tolstoy. Rosenberg's translations from the Hebrew carry J's tales to lifestyles and exhibit her towering originality and clutch of humanity. Bloom argues in numerous essays that "J" used to be now not a non secular author yet a fierce ironist. He additionally deals ancient context, a dialogue of the idea of ways the several texts got here jointly to create the Bible, and translation notes.

Contents:
Acknowledgments
THE writer J / Harold Bloom
Preface on Names and Terms
Chronology
Introduction
Enfolding an Author
Imagining an writer
David: J and the court docket Historian
Translating J

THE publication OF J / Translated by way of David Rosenberg

COMMENTARY / Harold Bloom
Eden and After
Abram
Jacob
Tamar
Joseph
Moses
In the Wilderness

AFTER observation/ Harold Bloom
The e-book of J and Torah
The illustration of Yahweh
The Psychology of Yahweh
The Blessing: Exiles, limitations, Jealousies
Conclusion: The Greatness of J

TRANSLA TOR'S APPENDIXES / David Rosenberg
A. Notes at the Translation
B. Biblical resources

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The Danish guilds barred them from membership, closing off most occupations outside of commerce, and Jewish doctors could not treat Christian patients. The Danish legal system imposed a variety of special requirements on Jews, many of them based on its antagonism to the Jewish faith. A law of 1725, for example, forbade Jews to employ Christian servants, for fear that the servants might be either seduced or converted by their employers. Likewise, Jewish men were liable to imprisonment and subsequent banishment if they impregnated a Christian woman.

But what really irritated them was his hair—straight out of the sixties, with braids and ribbons and all, not what they considered appropriate for a respectable Jewish businessman. It was embarrassing enough during the week, but the rabbi, Gedalia Levin, was insulted that Wallich and his friends came to the synagogue that way on Saturdays. He finally published a rule forbidding such hairstyles in the synagogue, virtually throwing down a gauntlet to troublemakers like Wallich. And inevitably, one Saturday morning in the late eighties,Wallich took it up.

Others, however, engaged the question directly—most notably Meir Goldschmidt, whose novels A Jew (1968) and The Raven (1867) explored the dilemmas of Jewish identity in Danish society. The nineteenth century did not merely bring Danish culture into the Jewish community, it also brought Jews—as influential, three-dimensional figures—into the heart of Danish culture. Jews did diverge from the larger Danish population in one area: their economic standing, which increased over the nineteenth century at a pace far beyond that of Denmark as a whole.

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