This book is a continuation of an earlier work, Reading Genesis Politically, the primary focus of which is the first ten chapters of the much larger book of Genesis. The present study begins with chapter eleven of Genesis which introduces the story of the emergence of Abraham, the iconic founder of the Jewish nation and Judaic civilization. As indicated by the title of the present study its primary concern is with the prehistory of ancient Israel. The sole source of information about Israel’s national origins is imbedded in the Pentateuch, the five books of the Torah, in which the birth of Israel is portrayed as part of a divine plan for the betterment of mankind. As a result, its prehistory beginning with Abraham and concluding with Moses is necessarily theopolitical in nature, reflecting the critical divine role in its formation. There are of course virtually innumerable studies of the Pentateuchal narratives that address the roles of the Patriarchs in preserving the religious heritage of Abraham until its culmination in the work of Moses. However, there are very few studies that direct attention to the necessarily socio-political aspects of the narratives that establish the basis for the ultimate emergence of a viable but querulous nation out of what the biblical text repeatedly terms “a stiff-necked people,” primarily related by common ethnicity as descendants of the Patriarchs, Abraham, Isaac, and Jacob.

The Bible is fundamental to Western culture. Political philosophers from Hobbes, Locke, Montesquieu, and Rousseau to modern political theorists such as George H. Sabine, Leo Strauss, and Sheldon S. Wolin have drawn upon biblical examples. American political leaders, such as Thomas Paine, Abraham Lincoln, and William Jennings Bryan all drew heavily upon the Bible. Today, most contemporary politicians display less familiarity with Scripture although many proudly proclaim themselves to be born-again Christians. Politics in the Bible has a simple goal: to help readers to think critically about how the Bible illuminates understanding of justice, leadership, and politics. For a political scientist, there are great advantages to studying the Bible. Students of the Bible have short texts to analyze, but they have a history of two thousand years of Jewish and Christian scholarly discussion. In that tradition, Paul R. Abramson analyzes stories drawn from eighteen of the thirty-nine books of the Hebrew Bible and fifteen of the twenty-seven books of the New Testament. Abramson argues that the Bible is a book that should be read even by those who do not believe it has any transcendent significance. One can choose to read it as the revealed word of God, as a source of Western morality, as a compilation of interesting stories, poetry, and history, or as a work of great literature. Although this book discusses selected stories that have political implications, it also considers parts that have literary merit. This unusual volume may stimulate new thinking about the Bible as a source of insight into political ideas.

One man’s quest to find the oldest Bible scrolls in the world and uncover the story of the brilliant, doomed antiquarian accused of forging them. In the summer of 1883, Moses Wilhelm Shapira—archaeological treasure hunter and inveterate social climber—showed up unannounced in London claiming to have discovered the oldest copy of the Bible in the world. But before the museum could pony up his £1 million asking price for the scrolls—which discovery called into question the divine authorship of the scriptures—Shapira’s nemesis, the French archaeologist Charles Clermont-Ganneau, denounced the manuscripts, turning the public against him. Distraught over this humiliating public rebuke, Shapira fled to the Netherlands and committed suicide. Then, in 1947 the Dead Sea Scrolls were discovered. Noting the similarities between these and Shapira’s scrolls, scholars made efforts to re-examine Shapira’s case, but it was too late: the primary piece of evidence, the parchment scrolls themselves had mysteriously vanished. Tigay, journalist and son of a renowned Biblical scholar, was galvanized by this peculiar story and this indecipherable man, and became determined to find the scrolls. He sets out on a quest that takes him to Australia, England, Holland, Germany where he meets Shapira’s still aggrieved descendants and Jerusalem where Shapira is still referred to in the present tense as a “Naughty boy”. He wades into museum storerooms, musty English attics, and even the Jordanian gorge where the scrolls were said to have been found all in a tireless effort to uncover the truth about the scrolls and about Shapira, himself. At once historical drama and modern-day mystery, The Lost Book of Moses explores the nineteenth-century disappearance of Shapira’s scrolls and Tigay's globetrotting hunt for the ancient manuscript. As it follows Tigay’s trail to the truth, the book brings to light a flamboyant, romantic, devious, and ultimately tragic personality in a story that vibrates with the suspense of a classic detective tale.

Is the Torah true? Do the five books of Moses provide an accurate historical account of the people of ancient Israel’s origins? In The Original Torah, S. David Sperling argues that, while there is no archeological evidence to support much of the activity chronicled in the Torah, a historical reality exists there if we know how to seek it. By noting the use of foreign words or mentions of technological innovations scholars can often pinpoint the date and place in which a text was written. Sperling examines the stories of the Torah against their historical and geographic backgrounds and arrives at a new conclusion: the tales of the Torah were originally composed as allegories whose purpose was distinctly and intentionally political. The book illustrates how the authors of the Pentateuch advanced their political and religious agenda by attributing deeds of historical figures like Jeroboam and David to ancient allegorical characters like Abraham and Jacob. If “Abraham“ had made peace with Philistines, for example, then David could rely on a precedent to do likewise. The Original Torah provides a new interpretive key to the foundational document of both Judaism and Christianity.

“An instant classic. . . . A pure joy to read.” —Washington Post Book World Both a heart-racing adventure and an uplifting quest, Walking the Bible presents one man’s epic journey- by foot, jeep, rowboat, and camel- through the greatest stories ever told. From crossing the Red Sea to climbing Mount Sinai to touching the burning bush, Bruce Feiler’s inspiring odyssey will forever change your view of history’s most legendary events. The stories in the first five books of the Bible, also known as the Torah, come alive as Feiler searches across three continents for the stories and heroes shared by Christians and Jews. You’ll visit the slopes of Mount Ararat, where Noah’s ark landed, trek to the desert outpost where Abraham first heard the words of God, and scale the summit where Moses received the Ten Commandments. Using the latest archeological research, Feiler explores how physical location affects the larger narrative of the Bible and ultimately realizes how much these places, as well as his experience, have affected his faith. A once-in-a-lifetime journey, Walking the Bible offers new insights into the roots of our common faith and uncovers fresh answers to the most profound questions of the human spirit. “Smart and savvy, insightful and illuminating.” —Los Angeles Times “An exciting, well-told story informed by Feiler’s boundless intellectual curiosity . . . [and] sense of adventure.” —Miami Herald

What if there was another Moses, very different from the one we know? According to tradition, Moses wrote the first five books of the Bible. He is depicted there in a surprising way: with and against God; with and against his people; bringer of the Tablets of the Law, which he breaks; a stuttering prophet, guide to a Promised Land entry to which remains forbidden to him, and dead in an unknown tomb... Highly confusing for those who imagine a Moses carved out of a single block. By way a series of possible portraits - including one of a female Moses - Jean-Christophe Attias follows the metamorphoses of the Hebrew liberator through ages and cultures. Drawing on rabbinical sources as well as the Bible itself, he examines the words of the texts and especially their silences. He discovers here a fragile prophet, teacher of a Judaism of the spirit, of wandering, and of incompleteness. Receive and transmit. Listen, even when the message is confusing. Insistently question, especially when there is no answer. And always, remain free. This seems to be the Judaism of Moses. A Judaism that speaks to believers and others - to Jews, of course, but also far beyond them, inviting its hearers to have done with tribal pride, the violence of weapons, and the tyranny of a special place.

James Kugel’s essential introduction and companion to the Bible combines modern scholarship with the wisdom of ancient interpreters for the entire Hebrew Bible. As soon as it appeared, How to Read the Bible was recognized as a masterwork, “awesome, thrilling” (The New York Times), “wonderfully interesting, extremely well presented” (The Washington Post), and “a tour de force...a stunning narrative” (Publishers Weekly). Now, this classic remains the clearest, most inviting and readable guide to the Hebrew Bible around—and a profound meditation on the effect that modern biblical scholarship has had on traditional belief. Moving chapter by chapter, Harvard professor James Kugel covers the Bible’s most significant stories—the Creation of the world, Adam and Eve, Cain and Abel, Noah and the flood, Abraham and Sarah, Jacob and his wives, Moses and the exodus, David’s mighty kingdom, plus the writings of Isaiah, Jeremiah, and the other prophets, and on to the Babylonian conquest and the eventual return to Zion. Throughout, Kugel contrasts the way modern scholars understand these events with the way Christians and Jews have traditionally understood them. The latter is not, Kugel shows, a naïve reading; rather, it is the product of a school of sophisticated interpreters who flourished toward the end of the biblical period. These highly ideological readers sought to put their own spin on texts that had been around for centuries, utterly transforming them in the process. Their interpretations became what the Bible meant for centuries and centuries—until modern scholarship came along. The question that this book ultimately asks is: What now? As one reviewer wrote, Kugel’s answer provides “a contemporary model of how to read Sacred Scripture amidst the oppositional pulls of modern scholarship and tradition.”