By Adina Hoffman
NATIONAL JEWISH publication AWARD FINALIST
WINNER OF THE 2012 AMERICAN LIBRARY ASSOCIATION’S SOPHIE BRODY AWARD FOR awesome success IN JEWISH LITERATURE
Sacred Trash tells the striking tale of the Cairo Geniza—a synagogue repository for tired texts that grew to become out to include the main important cache of Jewish manuscripts ever came upon.
This story of buried communal treasure weaves jointly unforgettable pics of Solomon Schechter and the opposite sleek heroes liable for the collection’s rescue with explorations of the medieval records themselves—letters and poems, wills and marriage contracts, Bibles, cash orders, fiery dissenting non secular tracts, fashion-conscious trousseaux lists, prescriptions, petitions, and mysterious magical charms. featuring a panoramic view of just about one thousand years of bright Mediterranean Judaism, Adina Hoffman and Peter Cole carry modern readers into the center of this little-known trove, whose contents have rightly been dubbed “the residing Sea Scrolls.” half biography, half meditation at the splendid price the Jewish humans has lengthy positioned within the written note, Sacred Trash is certainly a gripping story of experience and redemption.
(With black-and-white illustrations throughout.)
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Extra resources for Sacred Trash: The Lost and Found World of the Cairo Geniza (Jewish Encounters Series)
Quotations from, and knowledge approximately, D. S. Margoliouth’s writing on Ecclesiasticus come from his An Essay at the position of Ecclesiasticus in Semitic Literature (Oxford, 1890); D. S. Margoliouth, The Expository instances sixteen, 1904; A. Di Lella, The Hebrew textual content of Sirach (The Hague, 1966); Gilbert Murray, “David Samuel Margoliouth, 1858–1940,” in complaints of the British Academy 26, 1940; “the type of attractive mind,” Irwin, For Lust of realizing. Schechter’s article was once “The Quotations from Ecclesiasticus in Rabbinic Literature,” JQR 3/4, 1891. “I don't fake to appreciate [them]” refers to Margoliouth’s reconstructed Hebrew passages; see Schechter, Expository occasions, Jan. –Feb. 1900. For extra on all this see Mathilde Schechter’s memoir. In 1964, Yigal Yadin chanced on at Masada badly broken leather-based fragments of a scroll containing the publication of Ben Sira; the textual content used to be “invisible to the bare eye,” yet infrared pictures confirmed that the Hebrew of those first-century B. C. E. fragments used to be virtually just like that of the Geniza’s Hebrew textual content and make sure its authenticity. this is often the earliest extant reproduction of the Hebrew Ben Sira. For extra at the Ben Sira manuscripts from Masada and Qumran, see Di Lella, The knowledge of Ben Sira (Anchor Bible); Reif, “The Discovery of Ben Sira”; and Y. Yadin, The Ben Sira Scroll from Masada (Jerusalem, 1965) and Eretz Israel eight, 1967, Hebrew part. additionally, Reif, “Reviewing the hyperlinks among the lifeless Sea Scrolls and the Cairo Genizah,” within the Oxford instruction manual of the lifeless Sea Scrolls, T. Lim and J. Collins, eds. (Oxford, 2009). the one textual content we've got for the passage pointing out Ben Sira’s “house of studying” is a translation from the Syriac, so the authenticity of the time period is questionable. See M. Kister, “A Contribution to the translation of Ben Sira” [Heb]. additionally Shaye J. D. Cohen, From the Maccabees to the Mishnah (Louisville, 1987); James Aitken, “Hebrew research in Ben Sira’s Beth Midrash,” in Hebrew research from Ezra to Ben-Yehuda, W. Horbury, ed. (London, 1999); and Elias Bickerman, The Jews within the Greek Age (Cambridge, 1988). Ben Sira’s first identify is usually given in English as Jeshua, Joshua, or Jesus. Segal believes his identify was once Shimon (Simon). there's additionally uncertainty in regards to a number of the different components of his identify. a few resources have Yeshua (Jesus) bar Shimon Asira, others Yeshua ben Elazar ben Sira, and others nonetheless Shimon ben Yeshua ben Elazar ben Sira. Schechter describes Ben Sira’s global as “a global greatly like ours” in “Jewish existence for the time of Ben Sira,” reports II. For history at the manner within which Ben Sira absorbed “elements of the encompassing Hellenistic society,” see Bickerman, The Jews; James Aitken, “Biblical Interpretation as Political Manifesto: Ben Sira in His Seleucid Setting,” JJS 51/2, 2000; Di Lella, The knowledge of Ben Sira (Anchor Bible); D. Stern, advent to Poetics this day 19/1, 1998; and B. Mack, knowledge. Quotations from Ben Sira approximately “the complete diversity of life’s pleasures, subtleties, and trials” are from 31:27, 22:17, 43:13–14, and 43:18.