Development of the skills of reading, writing, and conversing in modern Hebrew on an intermediate level. Open to all students who have completed two semesters of Hebrew at Penn with a grade of B- or above and new students with equivalent competency.

Development of the skills of reading, writing, and conversing in modern Hebrew on an intermediate level. Open to all students who have completed two semesters of Hebrew at Penn with a grade of B- or above and new students with equivalent competency.

We will study Hebrew and Israeli fiction, poetry, and films that feature dreams, fantasy, and madness. In the shadows behind the active, Zionist meta-narrative lurk nightmares, surrealist wanderings, and stories brimming with dreams. The tension between the nation-building enterprise and the forces that would subvert it exists in the Hebrew literature and cinema of the 20th century and persists in contemporary times. The works of S.Y. Agnon, the uncontested master of Hebrew literature, are fraught with dreams and psychoanalytic insight. His literary heirs, Amos Oz and A.B. Yehoshua, pillars of the Israeli literary canon, often speak in the symbolic language of the subconscious. Classic Israeli films, as well as works by newer directors like Ari Folman, Nadav Lapid, and Natalie Portman, which confront similar issues. Writings by Freud, Kafka, and Plath are also included in the course. Taught in English. Texts in translation.

A continuation of first semester Elementary Modern Hebrew, which assumes basic skills of reading and speaking and the use of the present tense. Open to all students who have completed one semester of Hebrew at Penn with a grade of B- or above and new students with equivalent competency.

An introduction to the skills of reading, writing, and conversing in modern Hebrew. This course assumes no previous knowledge of Hebrew. A grade of B- or higher is needed to continue in the language.

An introduction to the skills of reading, writing, and conversing in modern Hebrew. This course assumes no previous knowledge of Hebrew. A grade of B- or higher is needed to continue in the language.

An introduction to the major themes and ideas of the Hebrew Bible (the Old Testament), with attention to the contributions of archaeology and modern Biblical scholarship, including Biblical criticism and the response to it in Judaism and Christianity. All readings are in English.

The aim of this course is to explore what the Bible means, and why it means such different things to different people. Why do people find different kinds of meaning in the Bible. Who is right in the struggle over its meaning, and how does one go about deciphering that meaning in the first place? Focusing on the book of Genesis, this seminar seeks to help students answer these questions by introducing some of the many ways in which the Bible has been read over the ages. exploring its meaning as understood by ancient Jews and Christians, modern secular scholars, contemporary fiction writers, feminist activists, philosophers and other kinds of interpreter.

The goal of this course is to help beginning students develop skills in Yiddish conversation, reading and writing. Yiddish is the medium of a millennium of Jewish life. We will frequently have reason to refer to the history and culture of Ashkenazie Jewry in studying the language.

The Bible as we know it is the product of a lengthy process of development, elaboration, contest, and debate. Rather than a foregone conclusion, the process by which the texts and traditions within the bible, and the status ascribed to them, was turbulent and uncertain. This course examines that process, examining the Bible, traditions and communities from the Second Temple Period - such as the Dead Sea Scrolls and Community - that rewrote, reconsidered, revised, or rejected now well-recognized figures and stories, and constructed distinct ideas of what was considered scripture and how it should be approached. Even as the bible began to resemble the corpus as we now know it, interpretive strategies rendered it entirely different, such as Hellenistic Allegorizers, working from the platonic tradition, rabbinic readers who had an entirely different set of hermeneutics, early Christians, who offered different strategies for reading the "Old" and "New" Testaments alongside one another (and employing categories like "Old" and "New," themselves constituting a new attitude and relationship to and between these texts), and lastly early Muslim readers, who embraced many of the stories in the Bible, altered others, and debated the status of these corpuses under Islam.