By Jack Miles

What kind of "person" is God? Is it attainable to process him now not as an item of non secular reverence, yet because the protagonist of the world's maximum book--as a personality who possesses the entire depths, contradictions, and abiguities of a Hamlet? during this "brilliant, audacious book" (Chicago Tribune), a former Jesuit marshalls an enormous array of studying and data of the Hebrew Bible to light up God--and man--with a feeling of discovery and beauty.

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The Book of J

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A arguable nationwide top vendor upon its preliminary e-book, The booklet 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 think is answerable for the textual content, written among 950 and 900 BCE, on which Genesis, Exodus, and Numbers is predicated. within the booklet 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 residence at King Solomon's court—and a author of the stature of Homer, Shakespeare, and Tolstoy. Rosenberg's translations from the Hebrew convey J's tales to existence and display her towering originality and grab of humanity. Bloom argues in different essays that "J" was once no longer a non secular author yet a fierce ironist. He additionally bargains old context, a dialogue of the idea of ways the several texts got here jointly to create the Bible, and translation notes.

THE writer J / Harold Bloom
Preface on Names and Terms
Enfolding an Author
Imagining an writer
David: J and the courtroom Historian
Translating J

THE ebook OF J / Translated by means of David Rosenberg

COMMENTARY / Harold Bloom
Eden and After
In the Wilderness

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

A. Notes at the Translation
B. Biblical assets

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82:1). . J 7 Just as the ' I c m p l c is a place where the Divine can be found, G o d is present when a quo­ rum a s s e m b l e s for prayer in the synagogue. T h e synagogue b e c o m e s a p l a c e w h e r e , through prayer, the believer can c o m e into c o m m u n i o n with the Divine. T h e Mekhiltci is the first text to describe the synagogue as something more than a tcmple-likc study hall. It has b e c o m e a place o f theophany through prayer. For the early Rabbinic Sages, synagogues were the institutional focal point for the recon­ struction o f Judaism.

In a world in which the T e m p l e did not exist, the Torah c a m e to b e seen as the supreme source o f holiness, the e m b o d i m e n t o f the Divine P r e s e n c e . O t h e r sources 5 suggest that the entire congregation was gathered before the Torah c h e s t and that various ii o i. i N i: s s \ \ i > 'in i \ \ ;: i K \ i s v \ \ r, o c; u i 25 items, including lamps, bore dedicatory inscriptions/' In s o n i c synagogues the 'Ibrah cabi­ net { t e v a ) had an arched lid and stood upon a stand o r was placed on a carpet.

15), El-Khirbe near Scbaste, M o u n t G e r i z i m , the Azzan Y a c a q o v at Ur-Natan (Khirbet Majdal), and Kefar Fama. E a c h o f these structures has b e e n associated with Baba Rabah, who is reported to have built eight synagogues in the fourth century. 40 T h e most distinguishing aspect o f the newly discovered Samaritan synagogues is their c o m m o n o r i e n t a t i o n toward M o u n t G e r i z i m and the apparent practice o f wor­ shipping facing the holy mountain. K. W h e r e the Samaritans prayed before that time is a mystery.

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