Jewish StudiesProgram

Utilizing the textual and archaeological evidence, this course introduces students to the lands, cultures, and peoples associated with the Hebrew Bible, New Testament, and Qur’an. Geographically, the lands of the Bible encompass what is often referred to as the Cradle of Civilization or Fertile Crescent – an arc-shaped region defined by the Nile, Jordan, Tigris and Euphrates river valleys. Today this crescent includes the modern countries and regions of Egypt, Israel, the Palestinian territories, Jordan, Syria, southeastern Turkey, and Iraq. Spanning ten millennia of history (ca. 9000 BCE-750 CE), this course explores a series of landmarks in the history of human development, which are considered together with Jewish, Christian, and Islamic traditions. These include the birth of religion and the agricultural revolution (Garden of Eden), the first cities and the invention of writing (Tower of Babel; Patriarchal/Matriarch traditions), Egyptian imperial rule in Canaan (Exodus), the collapse of the Bronze Age (Emergence of Israel), impact of empire (united and divided kingdoms of Israel and Judah), Alexander the Great and the Roman imperial expansion to the east (world of Jesus and development of rabbinic Judaism), Byzantine Palestine (expansion of Christianity), and the Islamic conquest of the Holy Land. Through an integration of numerous disciplines, including historical geography, archaeology, ancient history, biblical studies, epigraphy, and anthropology, students will investigate the interaction between the cultures of the ancient Near East and the religious traditions that developed in the lands associated with the Bible, a relationship that continues to shape the region and the world until today.

This course will introduce students to the prophetic traditions of the Bible and the Ancient Near East. The course will explore the development of prophetic circles in the ancient Near East (including Egypt, Syria-Palestine, and Mesopotamia), and then focus on the major prophetic traditions of the Hebrew Bible (e.g., the books of Isaiah, Jeremiah, Ezekiel, Amos, Hosea, Micah, Haggai, Zechariah, and Daniel). It will also look at how these traditions were understood in early Judaism and nascent Christianity. Special attention will be paid to the roles of priests, kings, and prophets in ancient Israel to better understand Israelite and Judaean prophetic traditions in ancient Israelite society. The course will then examine the rise of apocalypticism and its medieval and modern manifestations including a brief look at Islam. Additional emphasis will be placed on the religious and political interactions which manifest themselves in prophetic movements – then and now – including the rhetoric of ideology and propaganda. Important figures and events illustrate these cultural and political trends.

This course meets the Bachelor of Arts degree requirements. Through a combination of readings, lectures, discussions, and research projects, students will learn to master the subject material of the course and acquire basic skills important to the study of humanities. Students will learn to read academic books, as well as original documents, to formulate arguments, and to write analytical essays and papers. Analyses of this type will provide students with techniques for formulating, identifying, and judging academic arguments and presentations in many fields of learning other than Jewish Studies. The topics chosen for these seminars will introduce students to some of the major figures, historical, literary, religious, and sociological developments in Jewish Studies. By concentrating on these topics, the students will better understand the cultural assumptions of different groups and societies. Although the course will focus on a specific topic, the instructor will aid the student in seeing the larger implications of the issues and controversies discussed in the class. The international and intercultural aspects of the topic will consistently be considered. The course will require students to express their ideas as well as to gather information through research, discussion, and writing. It will consistently challenge students to consider social behavior, the nature of the community, and the value of scholarly work as these relate to the particular topic of the seminar. The course fulfills the first-year requirement, as well as one of the humanities requirements in general education or a Bachelor of Arts humanities requirement. The first-year seminar will be offered twice per year with an enrollment limit of 20 per section.

This course offers an academic introduction to the Hebrew Bible (Old Testament). The course will move through the Hebrew Bible in a roughly historical sequence oriented toward the order of the prose books of the Hebrew Bible, with special topics and issues integrated into the course along the way. The course’s primary focus will be on the texts and contents of the Hebrew Bible, seeking to understand the biblical writings from a historical perspective. Attention will be given to such issues as ancient authorship, date and history of composition, social and historical setting, audience, literary shape, narrative techniques, major themes and ideas, religious perspective, political ideology, archaeology, comparative ancient Middle Eastern data, etc. Important topics of discussion also include: gender and sexuality, law, ritual, historiography, scribalism, ethics, Israelite religion, post/de-colonialism and empire, apocalypticism, the Dead Sea Scrolls, canonization, race and ethnicity, disability, and more. Additionally, this course will treat the interpretive contexts that have shaped and continue to shape the modern study of the Hebrew Bible.

Although Jesus of Nazareth is the object of Christian devotion, he was not a Christian himself, but a pious Jew. What can be known about the historical figure of Jesus the Palestinian Jew? How would his teachings and actions have fit in the context of Judaism of his day, in the Greco-Roman world? What did he mean when he proclaimed the coming kingdom of God? Because almost all of our source material espouses Jesus as the Christ of Christian faith, the first step is to understand the aims and perspectives of these Christian sources, including the canonical Gospels as well as non-canonical Gospels. Through careful examination of these sources in light of critical scholarship and the social and historical context of Judaism in the Greco-Roman world, we will consider how much the historian is able to reconstruct of Jesus using historical method, what the limits of this investigation are, and how relevant the task is. We will consider and evaluate a few of the different scholarly reconstructions of the historical Jesus. Major emphases will include the historical, social, religious, political, and cultural contexts of Jesus, including important precursors; the political, institutional, and cultural history of the teachings and actions of Jesus in their Jewish setting, and how these are reinterpreted by his followers after his death. Attention will be paid to the development of variant Christian traditions about Jesus including Jesus as Messiah, his death as a saving event, the resurrection as exaltation of Jesus as Lord, the memorialization of Jesus in Christian ritual practice, and the cultural and religious impact of Jesus throughout history. In addition to the early Christian sources on Jesus (especially the canonical Gospels, but also other New Testament texts and non-canonical writings), on each topic students will read selections from early Jewish writings in order to illuminate the cultural context. These include the Dead Sea Scrolls, Philo, Josephus, Jewish texts among the so-called Apocrypha and Pseudepigrapha, early rabbinic texts, and epigraphical writings. Relevant archeological evidence and Greco-Roman sources will also be considered. Broader issues of historical, cultural, linguistic, political and geographical context will be covered in lectures and secondary readings.

The impact of the Bible on Western Culture is immense. Beyond its religious importance, the motifs and images from its myths and stories permeate literature and art, providing a basic frame of reference that for much of history could be taken for granted. A degree of familiarity with these motifs so as to be truly fluent is no longer common, and so it requires special effort to discern allusions to biblical traditions. Moreover, these traditions are not static: religious communities continually re-interpret them and appropriate them in very different contexts. Many prominent traditions in Judaism, Christianity, and Islam do not appear explicitly anywhere in the Hebrew Bible, but are the product of imaginative and ingenious interpretation and re-tellings. Why, for example, is Noah an example of a righteous person in Christian tradition, but in rabbinic tradition is more often portrayed as a profane, earthly-minded man who was saved only because he was the least bad of an evil generation? Why is Moses commonly portrayed with horns in medieval art? Underlying such different traditions are centuries of debate and reflection on these texts as sacred scripture, and competing religious communities often authorized their distinctive beliefs and practices by reading them into scripture. The differences are often too subtle to discern apart from careful comparison. This course will explore the boundaries between Scripture and tradition by means of a close examination of the myths and stories in the Hebrew Bible and their subsequent interpretation and re-tellings in Judaism, Christianity, and Islam. Using methods from comparative mythology and folklore, as well as comparative midrash, our procedure will be to compare these traditions closely with the biblical text, asking: What are the main motifs in the mythology of Judaism? Does Judaism have a coherent mythology? How do their myths compare with the myths of their neighbors? Where did these myths come from? How do these traditions relate to the Bible? What was the function of these myths? Why are there competing myths? How is it possible that Judaism affirms belief in only one God, but has myths that include other divine beings? We will also compare with later interpretive traditions (Jewish, Christian, Islamic). Can we trace trajectories of interpretation? Can we discern particular interpretive methods in operation? We will seek to answer: what do these re-workings of the traditions tell us about the development and function of Scripture, and the social circumstances of the communities? Finally, we will seek to detect reflections of these interpretive traditions in literature and art from the medieval to the modern periods. The course is organized around major topics in the Jewish Scriptures: God, creation, heaven and hell, Torah, Sabbath, Abraham and other ancestors, Israel and holy land, exile, and Messiah. Throughout we will consider how sacred stories function to form ethical perspectives and values.

This course will explore the developments in Judaism since the Enlightenment and the French Revolution. Major changes have come to the world since 1700-changes represented by terms such as the Enlightenment, Emancipation, Industrialization, Nationalism, Urbanization, Immigration, and Egalitarianism/Feminism. These broad social changes led to the break-up of traditional communities and, among other things, reformulations of Jewish Life and Jewish Religion. The effects can be seen in a number of Jewish responses – Assimilation, Hassidism, Self-Defense and Nationalism, Denominationalism, and Egalitarianism/Feminism – which we shall study in this class. In particular, we shall look at Jewish spirituality-its historical and theological development, its many historical and modern manifestations, and how it works.

This course provides an introduction to the collection of early Christian writings that make up the New Testament. It begins with an examination of the first-century context in which these writings took shape-one overshadowed by the Roman empire, influenced by Hellenistic culture, and based, above all, on varieties of Judaism. From there, the course takes up a few guiding questions. How, in this ancient context, did the first Christians understand and portray the figure at the center of their communities, Jesus of Nazareth? What do the New Testament writings reveal about the beliefs and aspirations of these communities as they advanced a movement that would, in time, become among the most consequential in world history? By the end of the course, students will have gained knowledge of the historical context of New Testament writings and an understanding of why the New Testament has been such an important and influential collection of writings.

This course examines the early history of God; that is, the concept of the divine as a single supreme being. In particular, it focuses on the origins of monotheism and the development of its three major traditions in the Near East: Judaism, Christianity, and Islam, from their respective beginnings to around 1000 C.E. The course will begin with an analysis of the polytheistic religious milieu of the Ancient Near East in the second and first millennia B.C.E., and will consider the question of how, when, and why belief in one God first appeared in ancient Israel. Various modern theories about the origins of Israel’s national God (Hebrew Yhwh/Yahweh and Aramaic Yhw/Yaho) will be analyzed, with careful attention to the evidence of ancient texts and archaeology. Following a discussion of the nature of the religion(s) of early Israel, the course will then turn to the development of Judaism as the world’s first monotheism. It will then examine the subsequent emergence of Christianity in Roman-era Palestine and Islam in Late Antique Arabia, with a brief glance at the Persian religion of Zoroastrianism, which shares some commonalities. Finally, the course will compare and contrast some of the major beliefs, practices, and significant historical trends and movements within the first centuries of the three major monotheisms.

This class studies how art, literature, film, and other media can help us to gain a perspective on one of the most horrific events in human history, the Holocaust: the genocidal murder of more than six million men, women, and children (mostly Jewish) under the Nazi regime during World War II. We will also examine the theoretical questions involved in any attempt to capture what appears to be beyond our comprehension, in terms of moral outrage and the sheer scale, inhumanity, and bureaucratic efficiency. To this end we will study literary works, such as Primo Levi’s Survival in Auschwitz, films such as Steven Spielberg’s Schindler’s List, Roman Polanski’s The Pianist, and Roberto Benigni’s Life is Beautiful, as well as photographs, poems, artworks, installations, museum architecture, the design of monuments and other artifacts. We will also examine questions of memorialization (Holocaust museums and memorials), national guilt, survivor’s guilt, stigmatization, and the ethics of historical representation.

This class studies how art, literature, film, and other media can help us to gain a perspective on one of the most horrific events in human history, the Holocaust: the genocidal murder of more than six million men, women, and children (mostly Jewish) under the Nazi regime during World War II. We will also examine the theoretical questions involved in any attempt to capture what appears to be beyond our comprehension, in terms of moral outrage and the sheer scale, inhumanity, and bureaucratic efficiency. To this end we will study literary works, such as Primo Levi’s Survival in Auschwitz, films such as Steven Spielberg’s Schindler’s List, Roman Polanski’s The Pianist, and Roberto Benigni’s Life is Beautiful, as well as photographs, poems, artworks, installations, museum architecture, the design of monuments and other artifacts. We will also examine questions of memorialization (Holocaust museums and memorials), national guilt, survivor’s guilt, stigmatization, and the ethics of historical representation.

This class studies how art, literature, film, and other media can help us to gain a perspective on one of the most horrific events in human history, the Holocaust: the genocidal murder of more than six million men, women, and children (mostly Jewish) under the Nazi regime during World War II. We will also examine the theoretical questions involved in any attempt to capture what appears to be beyond our comprehension, in terms of moral outrage and the sheer scale, inhumanity, and bureaucratic efficiency. To this end we will study literary works, such as Primo Levi’s Survival in Auschwitz, films such as Steven Spielberg’s Schindler’s List, Roman Polanski’s The Pianist, and Roberto Benigni’s Life is Beautiful, as well as photographs, poems, artworks, installations, museum architecture, the design of monuments and other artifacts. We will also examine questions of memorialization (Holocaust museums and memorials), national guilt, survivor’s guilt, stigmatization, and the ethics of historical representation.

This course covers the origins of the Israeli-Palestinian conflict and how the issues at stake changed over time, up to the present day. The course situates the conflict in the history of the Middle East and the larger context of international relations, including the Cold War and the end of the Cold War. Topics include regional warfare and its significance, efforts at peacemaking, and social, economic, and cultural developments among Israelis and Palestinians.

The aim of this class is to introduce students to the fundamentals of Biblical Hebrew as quickly and thoroughly as possible. Biblical Hebrew is the language in which the Old Testament was written, between the period of approximately 1200-200 B.C.E. This focuses primarily on the morphology and syntax of Biblical Hebrew. Drills on each point of grammar, as well as translation of sentences from Hebrew to English and English to Hebrew, and brief passages taken from the Bible are the basis of the student’s homework throughout the semester. By the end of the semester, the students will be prepared to read short, unmodified passages of the Bible. The course will focus primarily on reading and writing, though students will read aloud in class regularly in order to ensure correct pronunciation and understanding. CAMS/J ST/HEBR 151 will prepare students to continue with CAMS/JST/HEBR 152 and then 400-level courses. The course goals, in addition to providing the students with a firm grounding in Hebrew grammar and vocabulary, include giving the students a basic understanding of the history of the Biblical text. The primary focus will be on mastering paradigms and syntax, but the students will also be introduced to the Biblical texts themselves, which together from such an important piece of literature.

This course focuses on the conceptualization and socio-political determinants of genocide and tyrannical regimes, with an emphasis on the Holocaust.

This course examines the Israel-Palestine conflict through an analysis of literature written by participants, victims, bystanders, and observers. We will read literature by Arabs, Jews, and Christian; by Israelis, Palestinians, and other populations affected by the conflict; and by writers in the Arab World, Europe, and the Americas in order to develop a nuanced understanding of the conflict, its history, what’s at stake for its participants, antagonists, and victims.

The course will emphasize close reading and aesthetic analysis, but it will also pay attention to the ways in which literature can be used to think about history, experience, and politics. The course will survey a wide array of writing from a diverse set of global traditions, including significant figures, themes, and histories, and the course will pay attention to literature’s intersections with migration history, international politics, faith, nationalism, and revolutionary liberation. The course will showcase national and religious diversity. We will focus on the relationship of writing of and about the Israel-Palestine conflict to other subfields and literary study more generally, including issues such as ethnicity, culture, religion, diaspora, gender, politics, and identity. A major emphasis of the course will be on analyzing literary texts as lenses to reflect, refract, and focus on Arab, Jewish, and Palestinian identity. In addition, by way of analyzing the interrelationships between literary representation and experience, the course will attend to a number of key themes in how we think about Diaspora, with some special emphasis on American literature about the Israel-Palestine conflict: how have American writers, and especially American writers of Arab, Jewish, and Muslim heritage, articulated their identities in relation to the Israel-Palestine conflict and the Middle East more generally, including the long history of US involvement in the Middle East? The course will cover both English-language literature and literature in translation from other languages.

Political, economic, and social changes in Turkey, Iran, Israel, and the Arab countries in the twentieth century; Arab-Israeli conflict.

The aim of this course is to explore various ways in which philosophers have responded to Auschwitz (a signifier, or name, which is in turn not without controversy and complexity). It will examine, in particular, the promise and failure of post-Holocaust ethical theory, with attention to evil, suffering, goodness, witnessing, testimony, trauma, and human rights. Authors include Levi, Agamben, Arendt, Adorno, Levinas, Jonas, and Jankelevitch.

Through reading and discussion of primary sources, this course introduces students to these philosophers’ leading questions, methods, and conclusions, with reference to their historical context and their impact on later philosophy. The course will make these writings accessible to students without unduly presupposing prior knowledge, while also encouraging students to rise to the challenge with their own critical analysis and creative interpretations.