This interdisciplinary volume looks at one of the central cultural practices within the Jewish experience: translation. With contributions from literary and cultural scholars, historians, and scholars of religion, the book considers different aspects of Jewish translation, starting from the early translations of the Torah, to the modern Jewish experience of migration, state-building and life in the Diaspora. The volume addresses the question of how Jews have used translation to pursue different cultural and political agendas, such as Jewish nationalism, the development of Yiddish as a literary language, and the collection of Holocaust testimonies. It also addresses how non-Jews have translated elements of the Judaic tradition to create an image of the Other. Covering a wide span of contexts, including religion, literature, photography, music and folk practices, and featuring an interview section with authors and translators, the volume will be of interest not only to scholars of Jewish studies, translation and cultural studies, but also a wider interested audience.

PaRDeS. Zeitschrift der Vereinigung für Jüdische Studien e.V., möchte die fruchtbare und facettenreiche Kultur des Judentums sowie seine Berührungspunkte zur Umwelt in den unterschiedlichen Bereichen dokumentieren. Daneben dient die Zeitschrift als Forum zur Positionierung der Fächer Jüdische Studien und Judaistik innerhalb des wissenschaftlichen Diskurses sowie zur Diskussion ihrer historischen und gesellschaftlichen Verantwortung. PaRDeS. Journal of the Association of Jewish Studies e. V. The journal aims at documenting the fruitful and multifarious culture of Judaism as well as its relations to its environment within diverse areas of research. In addition, the journal is meant to promote Jewish Studies within academic discourse and discuss its historic and social responsibility.

A classified bibliographic resource for tracing the history of Jewish translation activity from the Middle Ages to the present day, providing the researcher with over a thousand entries devoted solely to the Jewish role in the east-to-west transmission of Greek and Arab learning and science into Latin or Hebrew. Other major sections extend the coverage to modern times, taking special note of the absorption of European literature into the Jewish cultural orbit via Hebrew, Yiddish, or Judezmo translations, for instance, or the translation and reception of Jewish literature written in Jewish languages into other languages such as Arabic, English, French, German, or Russian. This polyglot bibliography, the first of its kind, contains over 2,600 entries, is enhanced by a vast number of additional bibliographic notes leading to reviews and related resources, and is accompanied by both an author and a subject index.

The Translated Jew brings together an eclectic set of literary and visual texts to reimagine the transnational potential for German Jewish culture in the twenty-first century. Departing from scholarship that has located the German Jewish text as an object that can be defined geographically and historically, Leslie Morris challenges national literary historiography and redraws the maps by which transnational Jewish culture and identity must be read. Morris explores the myriad acts of translation, actual and metaphorical, through which Jewishness leaves its traces, taking as a given the always provisional nature of Jewish text and Jewish language. Although the focus is on contemporary German Jewish literary cultures, The Translated Jew also turns its attention to a number of key visual and architectural projects by American, British, and French artists and writers, including W. G. Sebald, Anne Blonstein, Hélène Cixous, Ulrike Mohr, Daniel Blaufuks, Paul Celan, Raymond Federman, and Rose Ausländer. In thus realigning German Jewish culture with European and American Jewish culture and post-Holocaust aesthetics, this book explores the circulation of Jewishness between the United States and Europe. The insistence on the polylingualism of any single language and the multidirectionality of Jewishness are at the very center of The Translated Jew.

Translated by David H. Stern Uses neutral terms and Hebrew names Highlights Jewish features and Jewish references Corrects mistranslations from an anti-Jewish theological bias 436 pp. The New Testament is a Jewish book, written by Jews, initially for Jews. Its central figure was a Jew. His followers were all Jews; yet no translation--except this one--really communicates its original, essential Jewishness. Uses neutral terms and Hebrew names. Highlights Jewish features and Jewish references. Corrects mistranslations from an anti-Jewish theological basis. Freshly rendered into English using the Greek texts, this is a must for learning about first-century faith.

There is an academic cottage industry on the "Jewish Freud," aiming to detect Jewish influences on Freud, his own feelings about being Jewish, and suppressed traces of Jewishness in his thought. This book takes a different approach, turning its gaze not on Freud but rather on those who seek out his concealed Jewishness. What is it that propels the scholarly aim to show Freud in a Jewish light? Naomi Seidman explores attempts to "touch" Freud (and other famous Jews) through Jewish languages, seeking out his Hebrew name or evidence that he knew some Yiddish. Tracing a history of this drive to bring Freud into Jewish range, Seidman also charts Freud's responses to (and jokes about) this desire. More specifically, she reads the reception and translation of Freud in Hebrew and Yiddish as instances of the desire to touch, feel, "rescue," and connect with the famous Professor from Vienna.