Jewish Studies Post-Doctoral Fellow

The Pennsylvania State University invites applications for a Post-Doctoral Fellow in its Jewish Studies Program. Research specialization in any area of Israel Studies pertaining to the modern State of Israel. The appointment will be for one year (Fall 2012 through Spring 2013), with possible renewal for a second year upon review. The incumbent will be expected to be in full-time residence at University Park, conduct research, offer one undergraduate course each semester, and participate in the intellectual life of the University Park campus. Enthusiasm for and demonstrated ability in classroom teaching is essential. Salary is competitive.

Applications received by January 31, 2012, will be given full consideration, though applications may continue to be considered until the search is concluded. In order to apply, please upload letter of application and CV to www.la.psu.edu/facultysearch/.

Please have three letters of recommendation sent to Sandi Moyer at sjm1@psu.edu

Penn State is committed to affirmative action, equal opportunity, and the diversity of its workforce.

 

You know I like wordle.net so here is the Book of Lamentations and below is Targum Lamentations.

Great Is Thy Faithfulness: Reading Lamentations as Sacred Scripture

Introduction—Robin A. Parry and Heath A. Thomas / xi

1 “Holy Scripture” and Hermeneutics: Lamentations in Critical and Theological Reflection—Heath A. Thomas / 1

2 Outrageous Demonstrations of Grace: The Theology of Lamentations —Paul R. House / 26

Soundings in Jewish Reception History

A Lamentations in Isaiah 40–55—Lena-Sofia Tiemeyer / 55

B The Character and Significance of LXX Lamentations —Kevin J. Youngblood / 64

C Targum Lamentations—Christian M. M. Brady / 70

D Lamentations Rabbati—Jacob Neusner / 77

E Introduction to Rashi’s Commentary on Lamentations —Mayer I. Gruber / 83

F Lamentations in Jewish Liturgy—Elsie R. Stern / 88

G Lamentations in Modern Jewish Thought—Zachary Braiterman / 92

Soundings in Messianic Jewish Reception History

H Holocaust Theology in the Light of Yeshua? Messianic Jewish

Reception of Eikah—Richard Harvey / 101

Soundings in Christian Reception History

I Lamentations in the Patristic Period—Heath A. Thomas / 113

J Christian Interpretation of Lamentations in the Middle Ages —David S. Hogg / 120

K John Calvin’s Interpretation of Lamentations—Pete Wilcox / 125

L Lamentations for the Lord: Great and Holy Friday in the Greek Orthodox Church—Eugenia Scarvelis Constantinou / 131

M Lamentations and Christian Worship —Andrew Cameron-Mowat SJ / 139

Soundings in Artistic and Contemporary Reception

N Musical Responses to Lamentations—F. Jane Schopf / 147

O Lamentations in Rembrandt van Rijn: “Jeremiah Lamenting the Destruction of Jerusalem”—Heath A. Thomas / 154

P Psychological Approaches to Lamentations—Paul M. Joyce / 161 Q Feminist Interpretation(s) of Lamentations—Heath A. Thomas / 166

3 Wrestling with Lamentations in Christian Worship—Robin A. Parry / 175

4 Confession and Complaint: Christian Pastoral Reflections on Lamentations—Ian Stackhouse / 198

Appendix 1: A Translation of LXX Lamentations—Kevin J. Youngblood / 211

Appendix 2: A Translation of Targum Lamentations —Christian M. M. Brady / 228

Appendix 3: Lamentations Rabbati on Lamentations 3:1–21 —Jacob Neusner / 248

Appendix 4: Rashi on Lamentations 3:1–21 / 264

Appendix 5: Calvin on Lamentations 3:1–23 / 267

 

Taking Turns: New Perspectives on Jews and Judaism The 17th Annual Gruss Colloquium in Judaic Studies, May 2-3, 2011

A sampling of the schedule:

MONDAY, MAY 2
Ben Franklin Room, 2nd floor
Houston Hall
3417 Spruce Street

9:15 am   Coffee and Light Breakfast

9:45 am   Greetings

David Ruderman, Ella Darivoff Director,
Katz Center
Rebecca Bushnell, Dean,
School of Arts and Sciences

10:00 am Re-Reading Ruth

Chair: Sara Japhet, Hebrew
University/Katz Center

Adele Berlin, University of Maryland
Ruth and Jewish Identity
in the Persian Period

Jeffrey Shoulson, University of
Miami/Katz Center
“Grafting in Bad Stock”:
Ruth in Early Modern England

Sarah Gracombe, Stonehill
College/Katz Center
“Engrafted” or “Alien”?:
English Representations of
Ruth from 1830 to 1930

Respondent: Kathleen Biddick,
Temple University

 

Alexander Samely
Professor of Jewish Thought
Co-Director, Centre for Jewish Studies
Middle Eastern Studies / Languages, Linguistics and Cultures, Samuel Alexander Building
The University of Manchester, Oxford Road, Manchester, M13 9PL, UK
Tel. (0)161-2753072
Research Project: http://www.manchester.ac.uk/ancientjewishliterature/
Midrash Database: http://mishnah.llc.manchester.ac.uk/home.aspx

 

For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

What the apostle Paul is saying here is that the notion of the Messiah being crucified made no sense to those Jews who were waiting and expecting God’s anointed one. Jesus’ death as a criminal on a cross was too big a hurdle for them to overcome to believe that he was actually the Messiah.

 

Within hours of a tragedy unfolding, journalists and pundits should not manufacture a blood libel that serves only to incite the very hatred and violence they purport to condemn.

The term “blood libel” has very specific meaning, referring to the medieval accusation against Jews that they used Gentile blood (particularly of children) in mixing matzah for Passover. This libel was used to generate rage and anger against the Jews resulting in violent and deadly attacks. Many have thus criticized Palin for using this term that is “so fraught with pain in Jewish history.”

So why this post? Because Alan Dershowitz, not known as a defender of the Second Amendment (but of the First) nor of Palin, has come out defending Palin’s use of “blood libel” in sociolinguistic terms. Yes, it has an historical meaning, but that meaning has changed, particularly in the US.

The term “blood libel” has taken on a broad metaphorical meaning in public discourse. Although its historical origins were in theologically based false accusations against the Jews and the Jewish People, its current usage is far broader. I myself have used it to describe false accusations against the State of Israel by the Goldstone Report. There is nothing improper and certainly nothing anti-Semitic in Sarah Palin using the term to characterize what she reasonably believes are false accusations that her words or images may have caused a mentally disturbed individual to kill and maim. The fact that two of the victims are Jewish is utterly irrelevant to the propriety of using this widely used term.

I still find Palin’s use of the term problematic and I think the rhetoric on both sides abominable (I’m looking at you too Mr. Olbermann). That is why I read news now (thank you iPad for making that so much more convenient on the road) so that I do not have to listen to the invective and mindless spin that comes incessantly from all sides.

In that vein, you should definitely listen/read this excellent two-part piece on “objectivity” in the media by David Folkenflik at NPR.

So my linguistically inclined friends, judgment on actual political views aside, is “blood libel” a specific, historic term or does it now have a “broader metaphorical” meaning?

UPDATE: WashPo has a fairly good summary in their “Fact Checker” of the issue and links to those running down how often the term is used in political discourse across the political divide.

 

The story of Adam and Eve doesn’t make much sense if we think about it, and it’s not supposed to make sense. That is, like the story of Santa Claus bringing presents to children, the story of Adam and Eve breaks down upon closer inspection.

Like trying to both examine and pinpoint the location of an atom, discussing both the circumstances and the meaning of Adam and Eve’s story is therefore a doomed task.

This is all anyone needs to know, and all we can know: Adam and Eve (stand-ins for you and me) comprehend their mortality. That’s it. Nothing else to see here, folks, move along.

As you might imagine I have to disagree with Dave. The story of Adam and Eve can of course be read on a very surface level and in so doing provide some meaning and context within which the audience is to understand their world. But the story makes even more more sense when we think about it deeply.¹ So examining Gen. 2-3 is not a “doomed task,” rather it is a necessary one.²

I would also argue very strongly that it IS supposed to make sense. We have something that was written, leaving divine inspiration out of the discussion for now, by someone with intent and purpose. The author intended it to have meaning and to convey something to the audience. That is why it is necessary to take the time and effort to consider the story and what meaning and messages might well be in it. Furthermore, the very process of investigation is itself worthwhile and illuminating for the investigator, even if one fails completely to understand the story.

My previous posts make it obvious that I do believe there is a lot more to the story, especially within its canonical context, than simply the contemplation of mortality. There is, for example, the contemplation of morality (odd that only a “t” separates the two words). What does it mean to “know good and evil”? Robert Holmstedt had some great observations on that. Certainly Gen. 2-3 provides us some insight into the author’s view of God and humanity’s relationship to God, creation, and one another. And so on.

Dave’s site, iCyclist, is well worth visiting (as is his photography site). He is, so the site says, “Cycling through the meaning of life with the help of bikes and cameras.” I assume Dave takes pictures along the way as part of contemplating the meaning of life and a way to remember the journeys he has taken. I would suggest that considering the meaning of Genesis serves much the same purpose. These stories are snapshots full of detail and depth and by looking closely we realize there is so very much to see.

 

1. As an aside, that the story of Santa Claus does, in fact, also have deeper meaning, especially when one understands more of the historical background to St. Nicolas.
2. I should add that if Dave’s point is that trying to understand historical aspects of the story, e.g., where is the Garden located, etc. is doomed to failure, then yes, I would agree with that. But he suggests what the simple meaning of the text is and I too am arguing that there is meaning to the text.

TARGUM SHLISHI ANNOUNCES GRANT FUNDING OPPORTUNITY FOR DISSERTATION RESEARCH ON JEWISH STUDIES TOPICS

October 14, 2010 – Targum Shlishi is awarding four grants of $2,500 each during the 2010-11 academic year for dissertation research on Jewish Studies topics for students based either in the U.S. or Israel. The foundation is now accepting applications for the award. This is the fifth year that Targum Shlishi has awarded grants for dissertation research. The research subjects of past grantees have included explorations into such diverse areas as student satisfaction with day school education, feminist reading in post-biblical literature, the philosophy and life of Franz Rosenzweig, and Jewish theology in the Holocaust. “Supporting educational initiatives is one of the most important things we do as a foundation. We believe that Jewish education is the key to our future, and to that end, we have funded educational projects across the spectrum over the years, from early childhood to lifelong learning, from programs aimed at students to programs for teacher improvement,” notes Aryeh Rubin, director of Targum Shlishi. “In supporting dissertation research, we are making a statement about the critical importance of Jewish Studies. We believe that funding in this area of inquiry is seriously lacking, and that more dissertations would be produced if there was more financial support for Jewish Studies.” To apply for a grant, applicants must submit the following information in English: Name, email address, mailing address and phone number Name of university presently attending and department of study Title of dissertation A brief description of dissertation topic—up to 1000 words which must include: Main goal of the research Relevance to your field Methods used Why it is important Status of research thus far A paragraph of biographical information describing their educational background, related work, publications, and advisor’s name and advisor’s contact information. Information should be e-mailed by December 3, 2010 to Judith Dach, Ph.D., education consultant for Targum Shlishi atjudy@targumshlishi.org; any questions should also be addressed to her. After receiving the brief description, Targum Shlishi may contact applicants requesting further information. For in-depth information about the previous grants for dissertation support, please visit the press releases page on Targum Shlishi’s website, http://www.targumshlishi.org/press.html to read about past award winners. About Targum Shlishi Targum Shlishi is dedicated to providing a range of creative solutions to problems facing Jewry today. Premised on the conviction that dynamic change and adaptation have historically been crucial to a vibrant and relevant Judaism and to the survival of its people, Targum Shlishi’s initiatives are designed to stimulate the development of new ideas and innovative strategies that will enable Jewish life, its culture, and its traditions to continue to flourish. For more information on the foundation, visit its website: www.targumshlishi.org. Contact: Judith Dach, Ph.D. Phone: 954.559.9390 E-mail: judy@targumshlishi.org www.targumshlishi.org