In modern American popular culture Jewish humor is considered by Jews and non-Jews as a recognizable and distinct form of humor. Focusing upon folk-humor, in this course we will examine the history of this perception, and study different manifestation of Jewish humor as a particular case study of ethnic in general. Specific topics for analysis will be: humor in the Hebrew Bible, Jewish humor in Europe and in America, JAP and JAM jokes, Jewish tricksters and pranksters, Jewish humor in the Holocaust and Jewish humor in Israel. The term paper will be collecting project of Jewish jokes.

The course will continue the first year's survey of Yiddish grammar with an additional emphasis on reading Yiddish texts. The course will also develop conversational skills in Yiddish.

The course explores an aspect of 20th-century literature intensively. See the English Department's website at www.english.upenn.edu for a description of the current offerings.

Jews in China??? Who knew??? The history of the Jews in China, both modern and medieval, is an unexpected and fascinating case of cultural exchange. Even earlier than the 10th century. Jewish trader from India or Persia on the Silk Road, settled in Kaifeng, the capital of the Northern Song Dynasty, and established a Jewish community that lasted through the nineteenth century. In the mid-nineteenth century, Jewish merchants, mainly from Iraq, often via India, arrived in China and played a major role in the building of modern Shanghei. After 1898, Jews from Russia settled in the northern Chinese city of Harbin, first as traders and later as refugees from the Bolshevik Revolution and Russian Civil War. In the first decades of the twentieth century, a few Jews from Poland and Russia visited China as tourists, drawn by a combination of curiosity about the cultural exoticism of a truly foreign culture and an affinity that Polish Jewish socialists and communists felt as these political movements began to emerge in China. During World War II, Shanghai served as a port of refuge for Jews from Central Europe. In this freshman seminar, we will explore how these Jewish traders, travelers, and refugees responded to and represented China in their writings. We will also read works by their Chinese contemporaries and others to see the responses to and perceptions of these Jews. We will ask questions about cultural translation: How do exchanges between languages, religions, and cultures affect the identities of individuals and communities? What commonalities and differences between these people emerge?

This course surveys the intertwined histories of Judaism, Christianity, and Islam. We will focus on the shared stories which connect these three traditions, and the ways in which communities distinguished themselves in such shared spaces. We will mostly survey literature, but will also address material culture and ritual practice, to seek answers to the following questions: How do myths emerge? What do stories do? What is the relationship between religion and myth-making? What is scripture, and what is its function in creating religious communities? How do communities remember and forget the past? Through which lenses and with which tools do we define "the West"?

This course examines how cities are forged in Israeli writings and how a city may be a symbol for aspirations or ideas. Sometimes, the city in a short story or a poem may reflect national issues, political conflicts, and questions of gender, but also romantic love and family ties. At other times, the emotional and physical connection between a writer and a hometown is at the center of a literary work. Haifa for Yehudit Katzir or A.B. Yehoshua, Tel Aviv for Meir Wieseltier or Dahlia Ravikovitch, Jerusalem for Yehuda Amichai or Amos Oz are prime examples of such literary reworkings of the city. The class is conducted in Hebrew; texts are read in the original. The material we cover depends on the pace and reading level of the class.

Since the early medieval period, Jews have been known as "the People of the Book". Yet the books they produced and consumed changed drastically over time and place, spanning a variety of known genres and inventing new ones. These works, in turn, shaped the texts, ideas, and lives of Jews and others for millennia, spawned vast commentary traditions, and inspired new works. This course engages prominent Jewish texts, such as the Hebrew Bible, Rabbinic Literature, the works of major medieval philosophers, pre-modern intellectuals, and modern authors, situating them in their literary, cultural, and social contexts, and examining their later reception.

A broad introduction to the history of Jewish civilization from its Biblical beginnings to the Middle Ages, with the main focus on the formative period of classical rabbinic Judaism and on the symbiotic relationship between Judaism, Christianity, and Islam.

This course introduces students to one specific Book of the Hebrew Bible. "The Bible in Translation" involves an in-depth reading of a biblical source against the background of contemporary scholarship. Depending on the book under discussion, this may also involve a contextual reading with other biblical books and the textual sources of the ancient Near East. Although no prerequisites are required, this class is a perfect follow-up course to "Intro to the Bible."