Schechter Institute of Jewish Studies

Abstract This paper offers a new look at the design of Abigail’s character as a wise woman in 1 Sam 25, based on an analysis of the argumentative component of Abigail’s speech and the connections between her speech and the book of Proverbs. According to this analysis, Abigail is not only portrayed as a rescuer, but is also designed in the image of the wise educator in the book of Proverbs, who teaches David a fundamental theological principle about relying on God instead of on his own strength—despite the essential legitimacy to harm Nabal. This message is relevant to David’s status as an anointed king de jure, but as a refugee de facto. David’s adherence to Abigail’s message designs his character as a wise person who is willing to learn, indicating that the narrative justifies David’s monarchy through his encounter with Abigail.

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The fifth satire of Persius Flaccus treats moral enslavement to various overpowering forces: greed (lines 132-142), luxury (142-156), love (161-175), and superstitious religion (179-188). Most scholars believe that lines 176-179 refer to moral enslavement to an additional force: ambition. This paper argues that these lines actually favor ambition, and are rather the introduction to the next section, for which they set the stage: Even the admirably ambitious politician, who has an appropriately cynical attitude towards Roman religion, proves to be an awestruck worshipper of the Jewish God in the privacy of his own home.

Late antiquity witnessed the increased construction of synagogues in the Jewish diaspora of the Roman-Byzantine world. Although not large in number, these synagogues were impressive and magnificent structures that were certainly conspicuous in the urban landscape, especially when constructed within a central location. This paper focuses on mosaic carpets discovered at these synagogues, to discern their distinguishing features through a comparative perspective. Two focal points are examined: on the one hand, local Roman-Byzantine mosaics in civic and religious buildings, and on the other hand, Jewish mosaics carpets in Palestinian synagogues. This comparison reveals several clear distinctions between the Jewish diasporic mosaic carpets and the other two groups of mosaics, that broaden our understanding of the unique nature of Jewish art in the Roman-Byzantine diaspora in particular, and of Jewish diasporic identity in late antiquity in general.

During the Mandate era a custom of re-interment of Jewish thinkers and leaders developed. These were mostly Zionists leaders and ideologists who passed away in the Diaspora and their remains were brought to be buried in Palestine. The article deals with the conflict between Tel Aviv and Jerusalem on the right to re-inter within their boundaries Zionist leaders such as Theodor Herzl, Max Nordau, Leo Motzkin and Yehuda Leib Pinsker. Although this phenomenon was universal, the Zionist case was unique and exceptional as most of the political Zionist activity took place outside of Palestine, mostly in Europe.

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Introduction The BET bromodomain-containing family of proteins (BRD2, BRD3, BRD4) are epigenetic readers that coactivate transcription. Recent evidence indicates that BETs promote carcinogenesis and inflammation in sepsis, while BET bromodomain inhibitors are promising anti-cancer therapies. However, the role of chromatin remodeling in atherosclerosis in general and through BETs in particular remains unknown. Hypothesis We hypothesized that BET bromodomain-containing proteins coactivate proinflammatory responses in the vasculature with functional effects that promote atherogenesis. Methods and Results BET bromodomain inhibition, achieved with the highly selective, small-molecule inhibitor JQ1 significantly reduced early atherosclerosis (12 weeks) in cholesterol-fed, LDL receptor-null mice. In pursuing mechanisms for this effect, we identified BET protein expression in mouse and human endothelial cells (ECs) as well as endothelium from human atherosclerotic plaque. Treating human umbilical vein endothelial cells (HUVECs) with either JQ1 or siRNA to BRD2 or BRD4 potently suppresses TNFα-induced expression of adhesion molecules (SELE, VCAM1) and chemokines (CCL2, CXCL8). In chromatin immunoprecipation studies, TNFα stimulation of ECs recruited BETs to adhesion molecule and chemokine promoters coincident with RNA polymerase II and cyclin T1 localization, without altering NF-κB recruitment. In functional studies, JQ1 suppressed 1) monocyte adhesion to TNFα-activated HUVECs, 2) leukocyte rolling on cremaster post-capillary venules (intravital microscopy); 3) leukocyte transmigration (parallel-plate flow chamber); and 4) monocyte recruitment in thioglycolate-induced peritonitis in vivo . Conclusions BET bromodomain-containing proteins are novel determinants of pro-inflammatory transcription in the endothelium. Targeting chromatin by BET bromodomain inhibition may be a therapeutic strategy to limit atherosclerosis and other disorders involving endothelial inflammation.

��� Carl Stern once asked Heschel if he considered himself a prophet. The question was asked in light of Heschel’s prominent involvement in the American civil rights movement. Heschel answered that he could not accept such honor, but that he hoped that he would be worthy of being considered one of the ‘‘sons of the prophets’’. 1 This modest reply does not preclude our seeking a clearer answer through reading the volume of poetry that Heschel published in Warsaw in 1933. 2 This article seeks to examine the question and consider the substantive relationship between that and Heschel’s conception of God’s ineffable name as presented in those poems. Heschel believed that books were a window into the writer’s soul, and that through a philosopher’s writings one might apprehend the problems, doubts and motives behind the written text. 3 These insights hold true for Heschel himself. In examining his poems we can glimpse his spiritual struggle. In Abraham Joshua Heschel’s books, the reader encounters a vibrant spiritual world. It is a world of great spiritual yearning for the divine. But, as Heschel explains, divine revelation is impossible without human revelation. 4 This is the concept grounding Heschel’s later philosophical writings. Much has been written about Heschel’s later philosophy. This article seeks to understand his philosophy as it formed and developed at an earlier stage of his life. In his youth, Heschel wrote many poems. Those poems reflect the young Heschel’s spiritual struggle. It is important that we examine the insights expressed in these poems, for, as Kaplan observes, these early insights will give rise to the mature Heschel’s theology. 5 But understanding Heschel’s poetry is also important for other reasons. Heschel’s Hasidic roots are often noted. He was a descendant of Rabbi

Journal Article The Notion of Jewish Ethnicity in Yehezkel Kaufmann's Golah Venekhar Get access Joseph (Yossi) Turner Joseph (Yossi) Turner The Schechter Institute For Jewish Studies yturner@schechter.ac.il Search for other works by this author on: Oxford Academic Google Scholar Modern Judaism - A Journal of Jewish Ideas and Experience, Volume 28, Issue 3, October 2008, Pages 257–282, https://doi.org/10.1093/mj/kjn013 Published: 15 September 2008