By Eishes Chayil, Judy Brown

Inside the closed neighborhood of Borough Park, the place such a lot Chassidim dwell, the principles humans dwell by means of are decided through an historic script written millions of years ago—and abuse hasn't ever been part of it. but if thirteen-yearold Gittel learns that her ally has suffered abuse by the hands of a loved one, the adults in her neighborhood try and convince Gittel, and themselves, that not anything occurred. compelled to stay silent, Gittel starts to question every little thing she was once raised to think. This nuanced exploration of a posh world—one of humor, knowing, and horror—illuminates the clash among yesterday’s traditions and today’s reality.

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The Book of J

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A debatable nationwide most sensible vendor upon its preliminary booklet, The e-book 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 accountable 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 used to be a woman—very most likely a lady 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 deliver J's tales to existence and exhibit her towering originality and snatch of humanity. Bloom argues in numerous essays that "J" used to be no longer a non secular author yet a fierce ironist. He additionally deals ancient context, a dialogue of the idea of ways different 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 booklet OF J / Translated via David Rosenberg

COMMENTARY / Harold Bloom
Eden and After
In the Wilderness

AFTER statement/ Harold Bloom
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The illustration of Yahweh
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Conclusion: The Greatness of J

A. Notes at the Translation
B. Biblical resources

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And if you wish to lift your hands for a longer period of time, you are allowed to do so; but if not, you need not worry. Thus far, we have described those actions which one is to perform while pronouncing the letters. A separate chapter will be devoted to the song or "melody," as Abulafia calls the pronunciation of the letters in different tones. We shall now turn to the third stage of the pronunciation of the Divine Name, namely, the inner activities performed in the "the heart," that is, with the powers of the soul: the intellect and the imagination.

Of Acre, have come to write a tradition pertaining to the intention of the punctuation of the Holy Name . . 93 In a magical passage appearing in the manuscripts, the idea of imagination appears as follows: "Another way. YHWH with the vocalization of devarelfa. Imagine in your mind the letters of the Ineffable Name before your eyes, in a circle colored red as fire, and 34 The Mystical Experience in Abraham Abulafia your thought shall perform much. 95 It may be that R. Isaac of Acre combined Abulafia's teaching with a magical understanding of the imagining of the letters of God's Name which also was practiced in the thirteenth century.

It is reasonable to assume that both qualities are associated with the peculiar structure of the Name. 24 However, in Abulafia's view this structure must be destroyed in order to exploit the 'proph~tic' potential of these Names and to create a series of new structures by means of lettercombinations. In the course of the changes taking place in the structure of the Name, the structure of human consciousness likewise changes. " Just as the letters themselves generally appear on three levels-writing, speech and thought28-so do the Names of God; one must 'recite' the Names first in writing, then verbally, and finally mentally.

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