General Class Details Calendar/Class Schedule New videos and class discussions will run during the weeks of October 31 (introductions); November 7, 14, 21, 28; December 5, 12, 19; January 2, 9, 16. Brief Description Everyone talks about the Bible, but few have read much of it. Given the central role of the Hebrew Bible (or Tanakh) in Judaism, this book must be read and understood even if you think it is deeply problematic or wrong in places. (And we are sympathetic to that perspective!) In this online course, we will explore much of the Hebrew Bible, and understand its meaning in its earliest contexts. This will also provide background for later units of Me ah, which will show how this central text was interpreted in ever-different ways, and used for a variety of different functions through the contemporary period. Goals Understand what the Bible meant in its earliest contexts. Examine how it relates to other ancient Near Eastern literature. Outline how the Bible became the Bible. Appreciate the difference between what the Bible meant and what it means. Observe how Judaism interpreted the Bible. Explore how we might use the Bible for understanding the development of Jewish ideas and practices. Recommended Books All readings are available on-line for the duration of the class. In addition, we recommend the following books for purchase for off-line reading and long-term enjoyment: The Jewish Study Bible, second edition (2014) [abbreviated JSB] Marc Zvi Brettler, How to Read the Jewish Bible [abbreviated HTR] Richard Elliott Friedman, Who Wrote the Bible? Tikva Frymer-Kensky, In the Wake of the Goddesses James Kugel, The Bible as it Was Structure of Modules 1
The course is divided into two parts. The first seven modules focus on biblical genres, structures, concepts, thought, theology and the historical setting of the biblical world. The last three modules are thematic, building on the knowledge and methodology already studied. Professor Marc Brettler, internationally recognized Hebrew Bible scholar, designed the class. Professor Brettler is Morton and Elaine Professor of Judaic Studies and a member of the Department of Religious Studies at Duke University. He was previously Dora Golding Professor of Biblical Studies and chair of the Department of Near Eastern and Judaic Studies at Brandeis University. Professor Brettler's research has been centered in several areas: the use of religious metaphors in the Hebrew Bible (God is King: Understanding an Israelite Metaphor, 1989), the nature of biblical historical texts as "literary" texts (The Creation of History in Ancient Israel, 1995; The Book of Judges, 2002), and gender and the Bible. He was co-editor of The Jewish Annotated New Testament (2011) and The New Oxford Annotated Bible (2001, revised 2010), co-author of The Bible and the Believer (2012), author of Biblical Hebrew for Students of Modern Hebrew (2002) and co-editor of The Jewish Study Bible (second edition, 2014), which was awarded a National Jewish Book Award. His book, How to Read the Bible, was published by the Jewish Publication Society in fall 2005, and in paperback as How to Read the Jewish Bible by Oxford University Press in 2007. Professor Brettler has been a Me'ah instructor since the program's inception in 1995. In 13 full hours of video, Professor Brettler guides us on a journey through the Hebrew Bible. Each module contains approximately 75 minutes of video divided into short viewing segments. Between segments, participants can complete exercises that reinforce their learning. Each module also includes one activity (usually discussion question) that allows for in-depth engagement. Participants are also encouraged to complete the recommended readings to enhance their learning experience. 2
Detailed Syllabus MODULE ZERO: Introduction and Orientation 1. Introduce goals of the course. 2. Introduce students to the Hebrew Bible. 3. Begin to create a sense of community among class participants and facilitator. 4. Allay student concerns about amount of work, technology, etc. Class Outline Students familiarize themselves with Schoology. Students and instructor introduce themselves. Students acquaint themselves with the goals and structure of the class (listed earlier in Overview). Students view Marc s introduction to the content of the class and to the Hebrew Bible. MODULE ONE: Introduction and Creation of the World In this module, we will explore the history of Israel and its place in the ancient Near East, the structure of the Bible, and different methodologies of interpreting the text. We will then critically analyze the creation stories at the beginning of Genesis. Break student misconceptions about the Bible. Give the students information about the Bible and its context. Introduce source criticism. Introduce importance of understanding a text s genre as part of interpretation. Introduce importance of understanding a text s structure as part of interpretation. Recommended Reading On the Hebrew Bible, Biblical Israel, Approaches to the Study of the Bible. Richard Elliott Friedman, Who Wrote the Bible, 15-49, 89-100, 150-160; The History of Israel in the Biblical Period, Geography of Biblical Land of Israel, and Archeology and the Hebrew Bible JSB 2107-2136; HTR preface, 1-28; Tikva Frymer-Kensky, In the Wake of the Goddesses, 1-31, 83-117. On Genesis Introduction to Genesis, and Genesis 1-3 in JSB; HTR 29-47; Richard Elliott Friedman, Who Wrote the Bible, 50-69, 188-206; 3
Susan Niditch, Genesis, Women s Bible Commentary, Third edition, 27-45. These readings provide important historical and geographical background on the Hebrew Bible as well as an introduction to classical and modern perspectives on its study. This amount of reading is longer than normal as it includes readings about the Hebrew Bible as a whole as well as readings on Genesis, the first book of the Hebrew Bible. Although readings are optional, those who read them will get more out of this class. MODULE TWO: The Creation of Israel, and Exodus and Sinai In this module, we will study misconceptions about Genesis-Exodus as historical documents and explore what history might mean in the Bible. We will also examine in detail the sacrifice of Isaac (the Aqedah), and see if it can be seen as a polemic against child sacrifice. Break student misconceptions about Genesis-Exodus being historical. Reexamine what history might mean in the Hebrew Bible. Break student stereotypes about the Aqedah as a polemic against child sacrifice by having them look at the text closely. Have students better understand source-criticism. On Creation of Israel: Genesis 12-50. Genesis 12-50 along with HTR 49-59; P. Kyle McCarter Jr., The Patriarchal Age in The Rise of Ancient Israel, eds. Hershel Shanks et al., 1-29; Genesis 22, on the Aqedah, the binding of Isaac along with Erich Auerbach, Odysseus Scar, from Mimesis, 3-23. Why is the Aqedah, the binding of Isaac (chapter 22) so central in Judaism, and what does this chapter convey? On Exodus and Sinai: Exodus 1-24 Introduction to Exodus, and Exodus 1-24 (skip the laws in 21-23) in the JSB; Baruch Schwartz, What Happened at Sinai? Bible Review Oct 1997, 22-30, 46. 4
MODULE THREE: Biblical Law: What is it? In this module, we will explore the three main legal collections in the Bible in Exodus, Leviticus and Deuteronomy. We will also examine the differences between modern and ancient Near Eastern law and how ancient Near Eastern law sheds light on biblical law. Understand the difference between modern and ancient Near Eastern law. Understand biblical law within its ancient Near Eastern context. Appreciate that the Torah has three main legal collections. Understand some basic features of each collection. Introductions to Exodus, Leviticus, and Deuteronomy, and Exodus 20-23, Deuteronomy 5, 12-28 and Leviticus 1-3, 15-16, 19, 23, 25 in the JSB; Bruce Wells, What is Biblical Law? A Look at Pentateuchal Rules and Near Eastern Practice. Catholic Biblical Quarterly 70 (2008): 223-243; Richard Elliott Friedman, Who Wrote the Bible, 101-149 and HTR 61-94. Selections from the Code of Hammurabi (from Roth), Moshe Greenberg, Some Postulates of Biblical Criminal Law, and Jeffrey Tigay, Deuteronomy, xi-xxxi MODULE FOUR: Historical Texts and Prophecy The books Joshua through Kings are called historical texts or, due to their placement in the Hebrew Bible, the former prophets. These texts are not historical in our sense. Although they may contain the building blocks for history, they are not an objective retelling of the past. In this module, we will use the Book of Samuel to study different senses of history and various uses of the past in the Bible. We will then look at the concept of prophecy by taking a close look at the Book of Amos as a paradigmatic text for understanding a prophetic book. We will examine the main themes of prophecy, and the difference between a prophetic book and a prophet. : Understand different sense of history and different uses of the past in the Bible. Reinforce how narrative structure is important for meaning (cf. Gen 1-3). Understand the concept of G/god involved in a society that assumes prophecy is real. Use Amos as a paradigmatic text for understanding a prophetic book, the main themes of prophecy, and the difference between the prophetic book and the prophet. On Historical Texts 5
1-2 Samuel and introductions in the JSB; HTR 95-105; Robert Alter, The Art of Biblical Narrative, 23-46, Sacred History and the Beginnings of Prose Fiction (for one viewpoint on Samuel); Readings by archaeologists and historians (Davies, Dever and Thompson) from Biblical Archaeological Review 26/2 (March/April 2000), 22-37, 72-73, 68-69. (for contrasting viewpoint on Samuel); Real history of this period in HTR 117-136, and JSB 2107-2119. On Prophecy Introduction to Amos and book of Amos in the JSB with HTR 149-160; Shalom Spiegel, Amos vs. Amaziah, 38-65 in The Jewish Expression, ed. Judah Goldin; 1 Kings 17-2 Kings 2 and introductions in the JSB with HTR 137-147. MODULE FIVE: The Prophetic Experience, and Morality and Religion In this module, we will attempt to recognize the diversity within biblical prophecy and to learn how to perform form-critical analyses. After introducing the features of biblical poetry, we will examine some biographical passages about prophets. We will recognize that the image of a prophet as a fighter for social justice is not the whole, or even the main story of what a prophet does. Finally, we will see how a Talmudic passage reads a set of biblical texts. Recognize the diversity within biblical prophecy. Learn to do form-criticism. Recognize that the image of a prophet as a fighter for social justice has some truth to it, but is not the whole story. See how a Talmudic passage reads a set of biblical texts. On The Prophetic Experience Introductions to Isaiah, Jeremiah, and Ezekiel, and Isaiah 6, Jeremiah 1, and Ezekiel 1-3 with HTR 161-171 (if time, also 173-197); Jeremiah 20 (reflecting on what this text tells us about the prophetic experience); Moshe Greenberg, Jewish Conceptions of the Human Factor in Biblical Prophecy, Studies in the Bible and Jewish Thought, 405-19. (to better understand the prophetic experience) On Morality and Religion Amos (again), Isaiah 1; Jeremiah 17:19-27; Ezekiel 8; Micah 6:1-8. 6
After reading these texts, evaluate the idea that biblical prophecy is often seen as a radical, positive development in ancient Israel, where rigid legalism has been rejected in favor of ethical monotheism. MODULE SIX: Psalms and Wisdom, Transformations of Prophecy and Other Genres in Exile In this module, we will recognize the diversity within biblical psalms and put into practice the form-critical analysis of Psalms, specifically focusing on understanding how genre has an impact on interpretation. We will also recognize the diversity within Proverbs in style and theology reinforcing the idea of biblical books as collections. Finally, we will come to appreciate how and why the exilic period is often seen as a watershed in ancient Israelite history. Recognize the diversity within biblical psalms. Learn to do form-criticism of Psalms understanding how genre has an impact on interpretation. Recognize the diversity within Proverb in style and theology reinforce the idea of collection. Appreciate how and why the exilic period is often seen as a watershed. On Psalms and Wisdom Introduction to Psalms and Psalms 1, 5, 6, 8, 15, 20, 23, 29, 30, 44, 47, 50, 83, 103, 104, 119 121, 122 (skim) and Proverbs 1, 6, 7-10, 15, 31 in the JSB in conjunction with HTR 219-241; Read Adele Berlin Reading Biblical Poetry, JSB 2184-2191. On Transformations of Prophecy and Other Genres in the Exile. Read Lamentations, Ezekiel 11, Isaiah 40-55, and Psalm 137 with HTR 199-208. MODULE SEVEN: Biblical & Extra-biblical Perspectives on Second Temple Period, and Canonization In this module, we will attempt to (1) understand apocalyptic texts found in the Bible; (2) understand Ezra-Nehemiah and Chronicles as proto-rabbinic texts; (3) understand several transitional texts from the Bible to the Rabbis; and (4) understand the problematic nature of canonization. Understand apocalyptic texts. Understand Ezra-Nehemiah and Chronicles as proto-rabbinic. 7
Understand what the DSS and Apocalyptic books and Pseudepigrapha are, and how they are part of the transition from the Bible to the Rabbis. Understand the problematic nature of canonization. On Biblical Perspectives on the Second Temple Period (seeking out continuities and discontinuities between these texts and earlier material). Introductions to Jonah, Zechariah, Daniel, Ezra-Nehemiah, and Chronicles; Jonah, Zechariah 1-8, Daniel 1-9 (for chapter 9, see Jeremiah 25), Ezra-Nehemiah and 2 Chronicles 34-35 (compare to 2 Kings 22-23); HTR 129-136, 209-218; On Extra-biblical Perspectives of Second Temple Period (with an attempt to explain the transition between the biblical and rabbinic era). James L. Kugel, The World of Ancient Biblical Interpreters, from The Bible as it Was, 1-49. (as orientation to the following biblical texts); The Book of Jubilees 1-3 and 34:10-19 (Jubilees is one of the Pseudepigrapha); The Damascus Document, column 10, line 14-column 11, line 18 (from the Dead Sea Scrolls) Pesher Habakkuk, columns 2-7 (from the Dead Sea Scrolls); Selections from James C. VanderKam, The Dead Sea Scrolls Today, Second Edition (for orientation on Dead Sea Scrolls); Florentino Garcia Martinez, Dead Sea Scrolls Translated: The Qumran Texts in English. pp. 41-42 and 198-200. James Vanderkam, The Dead Sea Scrolls and the Bible 1-24. (also concerning Dead Sea Scrolls); What is going on in all of these non-biblical texts? What is their relation to biblical material? Isaiah 6 from Abegg, Flint and Ulrich, Dead Sea Scrolls Bible (2002). 279-280. (for discussion question.) HTR 273-278 and/or Marc Brettler, The Canonization of the Bible, JSB 2153-2158. (The word canon is sometimes used in contemporary discussions of literature; in what sense is the use by biblical scholars similar to, and different from, this modern literary use?) 8
MODULES EIGHT THROUGH TEN: Synthetic Units The last three classes will each cover a topic in biblical thought. Selective readings from the biblical material follow; there will be no attempt to cover every verse on a particular topic. MODULE EIGHT: God and Theodicy In this module, we will attempt to recognize the diversity within the Bible about its central character: God, and the relevant issue: theodicy (the defense of God s goodness in the face of the existence of evil). Recognize the diversity within the Bible about its central character: God. Recognize the diversity within the Bible about a central, relevant issue: theodicy. Deuteronomy 7:12-16; 11:13-25 (this begins with the second paragraph of the Shema prayer); Ezekiel 18; Psalm 1; Proverbs 1-3, 10; Job 1:1-2:13 and 42:7-17 (another view on theodicy) alongside essays by Sarna, Greenfield and Greenberg to the new JPS translation and Michael Fox God s Answer and Job s Response, Biblica 94 (2013): 1-23. MODULE NINE: Shabbat (The Sabbath) and Festivals In this module, we will study and recognize biblical legal texts as independent of each other and understand how biblical institutions developed. Together we will learn to distinguish between elements of a contemporary Jewish institution (such as Shabbat) that do or do not have biblical roots. Recognize biblical legal texts as independent of each other. Understand how biblical institutions develop. Distinguish between elements in a contemporary Jewish institution (Shabbat) that do or do not have biblical roots. Genesis 2:1-3; Exodus 16; Exodus 20:8-11; Exodus 31:12-17; Leviticus 23:1-3; Numbers 15:32-36; Numbers 28:9-10; Deuteronomy 5:12-15; 2 Kings 4:23; 9
Isaiah 56:1-8; Isaiah 58:13-14; Jeremiah 17:19-27; Ezekiel 20:11-24; Amos 8:5; Nehemiah 13:15-22, and pp. 2025-2034 in the JSB. MODULE TEN: Outsiders Women and Non-Israelites In this module, we will recognize the diversity within the Bible in regard to its attitudes towards women and non-israelites and explore the impact of this course on participants intellectual and religious lives today. Recognize the diversity within the Bible as demonstrated through attitudes towards women and non-israelites. Explore the impact of this course on participants intellectual and religious lives. See impact of biblical views on modern Judaism. On Women Jeremiah 44, Ezekiel 16, Proverbs 2, 7, 31, Esther, Ruth, Song of Songs and pp. 2086-2091 in the JSB in conjunction with HTR 256-272 (alongside reflection on the various passages you have already read about women and men during the semester). Tikva Frymer-Kensky, In the Wake of the Goddesses, 118-143, 162-183 (to help give context). On Non-Israelites Deuteronomy 7:1-6; Deuteronomy 10:19; Deuteronomy 20:10-18; Deuteronomy 21:10-14; Deuteronomy 23:1-9; Joshua 9; 1 Kings 11:1-13; Isaiah 56:1-8; Ruth; Ezra 9-10; Nehemiah 13:1-3, 23-31; Proverbs 7 (with a focus on conversion /entry into the community/becoming an Israelite). Shaye Cohen, Crossing the Boundary and Becoming a Jew 10