Calendar dates in Jubilees’ Garden of Eden story have led some to question the nature of the book’s presupposed calendar and others to conclude that the passage is redacted. Close reading of the text shows that the passage was carefully constructed and the work of one author who took pains not to jeopardize the calendar promoted elsewhere in the book. Confusion arises when scholars subordinate the calendar to the book’s chronological system; they should be kept distinct. The author uses the recurrence of calendar dates to connect events to each other typologically and to an underlying narrative pattern, which, like the calendar, is founded on the annual cycle of agricultural labor.

This article deals with the similarities and differences between Ben Sira and Chrysippus regarding their solutions to the tension between free will and determinism. Both Ben Sira and Chrysippus argue for compatibilism, the theory that free will and determinism are compatible. However, Ben Sira and Chrysippus have different understandings of freedom required by moral responsibility. According to Chrysippus, consent is the internal cause of persons’ actions, and, thus, they should be responsible for these actions. By contrast, Ben Sira claims that although being shaped by God’s plan, persons could have done otherwise and, in this sense, are responsible for their sins. The first section of this article examines the texts of Ben Sira and Chrysippus regarding the problem of free will. The second section discusses the positions of Ben Sira and Chrysippus on compatibilism. The last section explains the possible influence of Chrysippus on Ben Sira and the main difference between their understandings of freedom.

This article investigates the nature of Manichaean pedagogy as expressed through the late antique codices known as the Kephalaia of the Teacher and the Kephalaia of the Wisdom of my Lord Mani. By paying attention to a range of contextual cues that frame each moment of instruction, it first argues that much like their rabbinic and Christian neighbors, Mesopotamian Manichaeans did not study in academic institutions. Rather, instruction took place on an ad-hoc, individual basis, often based on happenstance events; there is no mention of a building dedicated to learning, a standard curriculum, or a semester schedule. This article then contextualizes this form of non-institutionalized Manichaean instruction by comparing three formulae found in the Kephalaia codices that have parallels in the Babylonian Talmud: the formula of Mani “sitting among” his disciples (or of his disciples “sitting before” Mani), of Mani’s disciples “standing before” Mani, and of various people “coming before” Mani. In so doing, this article ultimately argues that the Babylonian Rabbis and Syro-Mesopotamian Manichaeans shared a common pedagogical habitus, one expressed through bodily comportment and hierarchy rather than through the imposition of institutional norms.

This article discusses Maimonides’s rationale for the incest taboo and traces its reception in Christian and kabbalistic traditions in the thirteenth century. Tracing the reception of Maimonides’s view enables recognition of the resemblance between Maimonides and Aquinas, the ambivalent stance toward Maimonides’s explanation expressed by Nahmanides, and the incorporation of Maimonides’s reasoning in one of the most systematic and enigmatic works of kabbalistic rationalization of the commandments, the Castilian Kabbalist Joseph of Hamadan’s The Book of the Rationales of the Negative Commandments. R. Joseph’s acceptance of Maimonidean principles and his integration of them in the theurgic Kabbalah reveal a conflict in the heart of its system and teach us about an important aspect of the theory of sexuality in Kabbalah. The inquiry offered here examines the inter-relations between divergent medieval religious trends in constructing the role of sexuality. Instead of the common presentation of Kabbalah as diverging from the ascetic positions of Jewish philosophy and Christianity, this analysis will elucidate Kabbalah’s continuity with them.

This article focuses on the recovery of censored Jewish texts in contemporary Orthodox rabbinic literature. I show that contemporary Orthodox scholars make use of critical methods which are close to those of the historical, philological, and biblical sciences, in order to reconstruct those portions of the Jewish tradition which were omitted or transformed in the early-modern period by Christian censorship or by Jews with an “eye” to the censor. As the censored texts were mostly omitted or changed because they were recognized as offensive to Christian sensitivities, their current recovery entails also a renewed discussion of Judaism’s attitude to Christianity. I argue that the “uncensoring” of Jewish traditions is closely connected with expressions of animosity towards Christianity. The combination of this animosity with the use of modern scientific methods brings the common cultural assumptions which relate resistance to inter-faith rapprochement with “traditionalism,” and a reactionary approach to modernism, into question.

Mark S. Massa’s The Structure of Theological Revolutions: How the Fight Over Birth Control Transformed American Catholicism is a study on two levels. On one level, it is a study of the responses of select American moral theologians to Pope Paul VI’s 1968 encyclical on contraception, Humanae vitae (hereafter, HV). On another level, it is a second-order reflection on these theological responses, using them as data, as it were, for a theory about how theology changes or does not change over time. The book certainly succeeds on the first level. I am not sure, however, that that success translates easily to the second level. To the extent that it is possible, I would like to work with these levels successively, even if, for Massa, the two are accomplished simultaneously, since the narration of the “brilliance” (passim) of the individuals treated is tied to the narration of how each of them radically broke with the paradigm of natural law that Massa claims is enshrined in HV.