Between 1780 and 1937, Jews in Germany produced numerous new translations of the Hebrew Bible into German. Intended for Jews who were trilingual, reading Yiddish, Hebrew, and German, they were meant less for religious use than to promote educational and cultural goals. Not only did translations give Jews vernacular access to their scripture without Christian intervention, but they also helped showcase the Hebrew Bible as a work of literature and the foundational text of modern Jewish identity. This book is the first in English to offer a close analysis of German Jewish translations as part of a larger cultural project. Looking at four distinct waves of translations, Abigail Gillman juxtaposes translations within each that sought to achieve similar goals through differing means. As she details the history of successive translations, we gain new insight into the opportunities and problems the Bible posed for different generations and gain a new perspective on modern German Jewish history.

Scripture and Translation is the first English translation of an essential work on translation theory and the modern literary study of the Bible. First published in Germany in 1936 as Die Schrift und ihre Verdeutschung, the book grew out of Buber and Rosenzweig's work on an innovative and still controversial German translation of the Hebrew Bible. Rather than provide an idiomatic rendering, the Buber-Rosenzweig translation recasts the German language on the model of biblical Hebrew by attempting to reproduce the spoken quality, structure, and ordering of poetic devices found in the original texts. These essays articulate the rationale for the translation, both in theoretical terms and through close readings of specific texts. This edition also includes the first publication in any language of Martin Buber's essay ""The How and Why of Our Biblical Translation"".

Jewish Bible Translations is the first book to examine Jewish Bible translations from the third century BCE to our day. It is an overdue corrective of an important story that has been regularly omitted or downgraded in other histories of Bible translation. Examining a wide range of translations over twenty-four centuries, Leonard Greenspoon delves into the historical, cultural, linguistic, and religious contexts of versions in eleven languages: Arabic, Aramaic, English, French, German, Greek, Hungarian, Italian, Russian, Spanish, and Yiddish. He profiles many Jewish translators, among them Buber, Hirsch, Kaplan, Leeser, Luzzatto, Mendelssohn, Orlinsky, and Saadiah Gaon, framing their aspirations within the Jewish and larger milieus in which they worked. Greenspoon differentiates their principles, styles, and techniques—for example, their choice to emphasize either literal reflections of the Hebrew or distinctive elements of the vernacular language—and their underlying rationales. As he highlights distinctive features of Jewish Bible translations, he offers new insights regarding their shared characteristics and their limits. Additionally, Greenspoon shows how profoundly Jewish translators and interpreters influenced the style and diction of the King James Bible. Accessible and authoritative for all from beginners to scholars, Jewish Bible Translations enables readers to make their own informed evaluations of individual translations and to holistically assess Bible translation within Judaism.

In this volume, Jon Levenson subjects the powerful story in Genesis of Abraham's calling, his experience in Canaan and Egypt, and his near-sacrifice of his beloved son Isaac to a careful literary and theological analysis.

Master Bible scholar and teacher Marc Brettler argues that today's contemporary readers can only understand the ancient Hebrew Scripture by knowing more about the culture that produced it. And so Brettler unpacks the literary conventions, ideological assumptions, and historical conditions that inform the biblical text and demonstrates how modern critical scholarship and archaeological discoveries shed light on this fascinating and complex literature. Brettler surveys representative biblical texts from different genres to illustrate how modern scholars have taught us to "read" these texts. Using the "historical-critical method" long popular in academia, he guides us in reading the Bible as it was read in the biblical period, independent of later religious norms and interpretive traditions. Understanding the Bible this way lets us appreciate it as an interesting text that speaks in multiple voices on profound issues. This book is the first "Jewishly sensitive" introduction to the historical-critical method. Unlike other introductory texts, the Bible that this book speaks about is the Jewish one -- with the three-part TaNaKH arrangement, the sequence of books found in modern printed Hebrew editions, and the chapter and verse enumerations used in most modern Jewish versions of the Bible. In an afterword, the author discusses how the historical-critical method can help contemporary Jews relate to the Bible as a religious text in a more meaningful way.

A book of ethics by one of the first female Jewish writers