By Amy-Jill Levine
Within the The Misunderstood Jew, pupil Amy-Jill Levine is helping Christians and Jews comprehend the "Jewishness" of Jesus in order that their appreciation of him deepens and a better interfaith discussion can occur. Levine's humor and educated truth-telling provokes sincere dialog and debate approximately how Christians and Jews should still comprehend Jesus, the hot testomony, and every different.
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A debatable nationwide top vendor upon its preliminary book, The ebook 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 identify that students ascribe to the anonymous author they suspect is liable for the textual content, written among 950 and 900 BCE, on which Genesis, Exodus, and Numbers is predicated. within the publication of J, accompanying David Rosenberg's translation, Harold Bloom persuasively argues that J was once a woman—very most likely a girl of the royal apartment 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 lifestyles and display her towering originality and take hold of of humanity. Bloom argues in numerous essays that "J" used to be no longer a spiritual 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.
THE writer J / Harold Bloom
Preface on Names and Terms
Enfolding an Author
Imagining an writer
David: J and the courtroom Historian
THE booklet OF J / Translated through David Rosenberg
COMMENTARY / Harold Bloom
Eden and After
In the Wilderness
AFTER statement/ Harold Bloom
The e-book of J and Torah
The illustration of Yahweh
The Psychology of Yahweh
The Blessing: Exiles, barriers, Jealousies
Conclusion: The Greatness of J
TRANSLA TOR'S APPENDIXES / David Rosenberg
A. Notes at the Translation
B. Biblical resources
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Extra info for The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus
It is not afraid to depict God as an absent spouse; it raises the question of whether the Torah is really a consolation for the absence of redemption; and in the process of seeming to console Israel for its humiliation among the nations, it winds up kvetching to God. The parable even depicts Israel as a literate woman who may well have found the nations’ invitation to marry one of them appealing. The parable thus leaves readers with a sense of both discomfort and closure: difﬁcult ideas are not repressed but channeled into story.
The term “Antitheses” itself is an unfortunate label that gives the impression of separating Jesus from Jewish tradition, for it suggests that Jesus is antithetical to the Torah. Jesus does not “oppose” the Law; he extends it. Moreover, his attitude toward it is not liberal, but highly conservative. ” No law commands hatred of enemies. ” Granted, there is a compensatory aspect to this bit of wisdom, for the proverb does indicate that those who do behave in such a beneﬁcent manner toward enemies “will heap coals of ﬁre on their heads, and the Lord will reward you” (25:22).
And the good news of the parable continues. By forcing readers to see something positive about the tax collector, it insists that even those who work for the enemy may still be part of the congregation, that even those who exploit members of their own community deserve consideration; perhaps they, like Zacchaeus, are doing the best they can while trapped in an impossible situation. In other words, the parable forces hearers to walk in the shoes of the criminal or the ostracized. At the same time, it requires listeners to assess acts of piety and the value placed on them in any religious setting.