This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

This course traces the development of Judaism and Jewish civilizations from their beginnings to the present. With over three millennia as its subject, the course must of necessity be a general survey. Together we will explore the mythic structures, significant documents, historical experiences, narratives, practices, beliefs, and worldviews of the Jewish people. The course begins by examining the roots of Judaism in the Hebrew Bible and the history of ancient Israel but quickly focuses on the creative forces that developed within Judaism as a national narrative confronted the forces of history, especially in the forms of the Persian, Greek, and Roman empires. Rabbinic Judaism becomes the most dominant creative force and will receive our greatest attention, both in its formative years and as it encounters the rise of Christianity and Islam. After studying the Jewish experience in the medieval world, we will turn to Judaism?s encounter with the enlightenment and modernity. The historical survey concludes by attending to the transformations within Judaism and Jewish life of the last 150 years, including a confrontation with the experience of the Holocaust. Woven throughout this historical survey will be repeated engagements with core questions: ?Who is a Jew?? ?What do Jews believe?? ?What do Jews do?? ?What do we mean by ?religion??? ?How do Jews read texts within their tradition?? And perhaps most importantly, ?How many answers are there to a Jewish question?? Students in this course can expect to come away with some knowledge of the Bible in Judaism, rabbinic literature and law, Jewish mysticism and philosophy, Jewish nationalism and Zionism, Jewish culture, ritual, and worship in the synagogue, the home, and the community, and Jewish celebrations of life cycle events and the festivals.

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

The Hebrew Bible and Old Testament are literary collections that modern Jewish and Christian traditions maintain as important, but these collections were initially produced by ancient Israelite scribes who composed and/or compiled the biblical texts at particular time periods in the ancient Near East. This course will introduce the academic study of biblical texts, which demands critical analysis of the literature and an openness to reading the literature from the perspective of ancient Israelite writers (who lived in a world far different from today). The course will spend considerable time on the literary (and scribal) composition of biblical prose texts; time will also be spent on the historical circumstances of biblical prophets and other writers of the biblical texts. This course will only address the ancient setting of the biblical texts and not re-interpretations in Jewish or Christian traditions. Given the scope of the course, modern interpretations of the biblical literature will not be discussed; we will only focus on this literature in its ancient setting. prereq: Knowledge of Hebrew not required

Introduction to Dead Sea Scrolls and Qumran. Contents of Dead Sea Scrolls, significance for development of Bible. Background of Judaism and Christianity. Archaeological site of Qumran. Open to graduate students across the college; knowledge of classical Hebrew will not be required. The course is open to upper level undergraduate students with permission of the instructor.

Introduction to Dead Sea Scrolls and Qumran. Contents of Dead Sea Scrolls, significance for development of Bible. Background of Judaism and Christianity. Archaeological site of Qumran. The course will focus on the material in translation and academic scholarship on the literature and archaeological site. Open to graduate students across the college; knowledge of classical Hebrew will not be required. The course is open to upper level undergraduate students with permission of the instructor.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

Israel and Judah were not states of great importance in the ancient Near East. Their population and territory were small, and they could not resist conquest by larger, more powerful states like Assyria and Rome. Yet their ancient history matters greatly today, out of proportion to its insignificance during the periods in which it transpired. The historical experiences of the people of Israel and Judah were accorded religious meaning and literary articulation in the Hebrew Bible (the Old Testament), which became a foundational text for Judaism, Christianity, and Islam. Essential features of Western as well as Islamic civilization are predicated on some element of Israel?s ancient past, as mediated through the Bible; therefore it behooves us to understand that past. But the Bible is a religious work, not a transcript of events, and the history of ancient Israel is not derived merely from reading the biblical accounts of it. Archaeological excavations have revealed the physical remains of the cultures of Israel and neighboring lands, as well as bringing to light inscriptions, documents, and literary works produced by those cultures. These sources, which complement and sometimes contradict the accounts conveyed in the Bible, provide the basis for reconstructing a comprehensive history of ancient Israel. This course covers the history of Israel and Judah from the Late Bronze Age (c. 1550-1200 BCE), by the end of which Israel had emerged as a distinct ethnic entity, to the period of Roman rule (63 BCE-330 CE), which saw the final extinction of ancient Israel, represented by the kingdom of Judea, as a political entity. Knowledge of this history is based on archaeological, epigraphic, and literary sources, including the Hebrew Bible. N.B.: Students should be aware that the study of history, like all the human and natural sciences, is predicated on inquiry, not a priori judgments. Accordingly, the Bible is not privileged as an intrinsically true or authoritative record. No text is presumed inerrant, and all sources are subject to scrutiny, in the context of scholarly discourse. Biblical texts are treated just like all other texts, as the products of human beings embedded in a historical context, and as the subject of analysis and interpretation. Persons of all faiths and of no faith are equally welcome to participate in such scholarly discourse. However, students who feel that their own religious beliefs require an understanding of the Bible that is antithetical to the foregoing statements are cautioned that they may find themselves uncomfortable with this course.

A Pew Research survey of the global religious landscape in 2010 found 2.2 billion Christians (31.5% of the world?s population), 1.6 billion Muslims (23.2%), and 14 million Jews (.2%). In this class, we explore how the histories of these religious communities became deeply entangled in an age of diplomacy, trade, jihad, and crusade.

A Pew Research survey of the global religious landscape in 2010 found 2.2 billion Christians (31.5% of the world's population), 1.6 billion Muslims (23.2%), and 14 million Jews (.2%). In this class, we explore how the histories of these religious communities became deeply entangled in an age of diplomacy, trade, jihad, and crusade.

A Pew Research survey of the global religious landscape in 2010 found 2.2 billion Christians (31.5% of the world?s population), 1.6 billion Muslims (23.2%), and 14 million Jews (.2%). In this class, we explore how the histories of these religious communities became deeply entangled in an age of diplomacy, trade, jihad, and crusade.

Survey of Israelite prophets. Emphasizes Amos, Hosea, Isaiah, Jeremiah, Ezekiel, Second Isaiah. Prophetic contributions to Israelite religion. Personality of prophets. Politics, prophetic reaction. Textual analysis, biblical scholarship. Prophecy viewed cross-culturally. prereq: [RelS 1001] or [CNES 1201 or JWST 1201 or RELS 1201 or CNES 3201 or JWST 3201 or RELS 3201]

Preparation to read various kinds of authentic Hebrew texts and to develop higher levels of comprehension/speaking. Conducted entirely in Hebrew. Emphasizes Modern Israeli Hebrew. Introduction to earlier genres. Grammar, widening vocabulary. Contemporary short fiction, essays, articles on cultural topics, films, Hebrew Internet sites, TV. prereq: 3012 or instr consent

Various authentic Hebrew texts. Comprehension/speaking. Conducted entirely in Hebrew. Emphasizes Modern Israeli Hebrew. Grammar, widening vocabulary. Contemporary short fiction, essays, articles on cultural topics, films, Hebrew Internet sites, TV.

Diversity of social/cultural interactions between Muslims and Jews and between Islam and Judaism since 1700. What enabled the two religious communities to peacefully coexist? What were causes of conflict? Why is history of Muslim-Jewish relations such a contested issue?

Study of 1933-1945 extermination of six million Jews and others by Nazi Germany on basis of race. European anti-Semitism. Implications of social Darwinism and race theory. Perpetrators, victims, onlookers, resistance. Theological responses of Jews and Christians.

Study of 1933-1945 extermination of six million Jews and others by Nazi Germany on basis of race. European anti-Semitism. Implications of social Darwinism and race theory. Perpetrators, victims, onlookers, resistance. Theological responses of Jews and Christians.

Study of 1933-1945 extermination of six million Jews and others by Nazi Germany on basis of race. European anti-Semitism. Implications of social Darwinism and race theory. Perpetrators, victims, onlookers, resistance. Theological responses of Jews and Christians.

History of Zionism/Israel. Arab-Jewish conflict, tensions between religious/secular Jews. Relationships between Mizrahi, Ashkenazi, Russian, Ethiopian, Arab citizens. Israeli cultural imagery. Newsreels, political posters, television shows, films, popular music.

History of Zionism/Israel. Arab-Jewish conflict, tensions between religious/Jews. Relationships between Mizrahi, Ashkenazi, Russian, Ethiopian, Arab citizens. Israeli cultural imagery. Newsreels, political posters, television shows, films, popular music.

Extensive reading of simplified modern Hebrew prose selections. Students discuss poetry, newspaper, film, and TV in Hebrew. Israeli cultural experiences. Hone composition, listening comprehension, and speaking skills to prepare for proficiency exams. Biblical prose, simple poetic texts. Taught in Hebrew. Meets with 4012. prereq: Grade of at least [C- or S] in in 3011 or instr consent

Preparation to read various kinds of authentic Hebrew texts and to develop higher levels of comprehension/speaking. Conducted entirely in Hebrew. Emphasizes Modern Israeli Hebrew. Introduction to earlier genres. Grammar, widening vocabulary. Contemporary short fiction, essays, articles on cultural topics, films, Hebrew Internet sites, TV. prereq: 3012 or instr consent

Text of Hebrew Bible, basic research tools and commentaries. Close reading of narrative biblical texts. Reading fluency, methods of research in biblical studies. Meets with 4107. prereq: Grade of at least [C- or S] in 3101 or instr consent

Various authentic Hebrew texts. Comprehension/speaking. Conducted entirely in Hebrew. Emphasizes Modern Israeli Hebrew. Grammar, widening vocabulary. Contemporary short fiction, essays, articles on cultural topics, films, Hebrew Internet sites, TV.