The ProsenPeople

The Tower of Babel and Crisis of Translation

Friday, October 23, 2009 | Permalink

In her last posts, Ellen Frankel looked at how to make the Bible PG and looked at “What is Jewish Literature?”. She has been guest-blogging all week for MyJewishLearning and JBC.

In this week’s parshah, Noah, we read about the Tower of Babel, constructed at a time when “everyone on earth had the same language and the same words” (Gen. 11:1). But because the Tower’s builders thought that they could storm the gates of heaven, their speech was “confounded…[so that they could] not understand one another’s speech” (Gen 11:7). The Bible puns on the Hebrew words, bavel, referring to ancient Babylonia, and balal, to mix up. And so the people had to stop building the tower and were “scattered over the face of the earth” (Gen 11:9). And so we remain to this day—dispersed, speaking a babble of languages, not understanding one another.

As I prepare to step down at The Jewish Publication Society after eighteen years, I am struck by how much of my work has been devoted to translation, not only from foreign languages, ancient and modern, into English, but also from foreign contexts into an idiom accessible to contemporary Americans. Whether it’s the Mekhilta, a second century rabbinic Midrash on Exodus, or the teachings of the Sefat Emet, a late 19th century Hasidic master, most of today’s Jews need interpreters to guide them through the unfamiliar terrain of Jewish texts, written is so many exotic dialects: philosophy, ethics, halakha, theology, feminist criticism, folklore, history, poetry, and prayer. Without translation, these languages remain opaque.

Of course, neither my work nor that of my illustrious JPS predecessors, beginning with Henrietta Szold (who herself translated Graetz’s History of the Jews  and much of Ginzberg’s The Legends of the Jews from German into English), has succeeded in restoring the primal harmony described in Genesis. Nor has the world resumed building the tower that was originally designed to unify humanity—especially after the twin towers built by our own hutzpadik generation came tumbling down eight years ago.

Yet I believe that the modest work of translating Jewish texts into words that we moderns can understand is nonetheless essential to healing our people’s disunity, if not the rest of humanity. For how can we build anything together if our speech is confounded into a noisy discord, so that we cannot understand one another’s speech? Now more than ever, we need all the wisdom that we can find, and we need to make sure that we share it in words that bring us closer together.

Ellen Frankel has been blogging all week for MyJewishLearning and Jewish Book Council. Check out her new book, JPS Illustrated Children’s Bible.

What is Jewish Literature?

Wednesday, October 21, 2009 | Permalink

In her last post, Ellen Frankel looked at how to make the Bible PG. She is guest-blogging all week for MyJewishLearning and JBC.

What is Jewish literature?

What makes a book or its writer Jewish? What’s “in” and what’s “out” of the contemporary Jewish syllabus? Who gets to make such judgment calls? Should they even be made at all?

Some time ago, an Orthodox scholar I know suggested a different way of thinking about this issue. He pointed to a distinction between books that Jews “read” and those that they “study,” i.e., secular vs. sacred texts. In my mind, this distinction largely hinges on the question of the authority we invest in books. Those that we read—for pleasure, for a course, to make ourselves culturally conversant—exercise little authority over us. But those that we study—for moral instruction, for answers to ultimate questions, to inspire us and develop our character—guide our lives and matter profoundly to us. If a particular book is itself in conversation with other Jewish books, we then become part of that conversation as it becomes part of us. If a book is not in dialogue with other Jewish books, then our reading will lead us away into a different conversation. Whether or not we ever find our way back into the Jewish conversation is anyone’s guess.

In a review of Ruth Wisse’s book, The Modern Jewish Canon: A Journey Through Language and Culture, published in Commentary Magazine, the eminent Hebrew translator Hillel Halkin argued that “the question of provenance—who wrote a given text, with what personal background, motives, and opinions—cannot ultimately determine a modern Jewish canon, any more than it can determine a text’s worth. What matters is less where a book is coming from than where it is going: to, or not to, a lasting engagement with other Jewish books.”

Thus, in a kind of Darwinian way, Jewish literature has preserved the best of its writings and cast off the derivative, the insignificant, the merely timely or imitative. What survives are those texts that are in dialogue with what came before, that engage with what matters to Jews. What ultimately makes our books our own is not their authors nor their critics but us, their readers, the People of the Book.

Ellen Frankel will be blogging all week for MyJewishLearning and Jewish Book Council. Check out her new book, JPS Illustrated Children’s Bible.

Making the Bible PG: How Children’s Bibles Differ

Monday, October 19, 2009 | Permalink

Ellen Frankel, author of JPS Illustrated Children’s Bible, as well as the Editor-in-Chief and CEO of the Jewish Publication Society, is guest-blogging all week for MyJewishLearning and the Jewish Book Council.

For most of Jewish history, the Bible was “one size fits all.” There was simply no such thing as a children’s version.

The second-century rabbinic anthology Pirkei Avot counsels: “At five years old [one should begin the study of] Scripture” (5:24). For centuries, Jewish children were introduced to the Bible, unexpurgated and unabridged. In fact, Jewish children’s books did not emerge as a separate genre in America until the 1930s, with the publication of The Adventures of K’Ton Ton by Sadie Rose Weilerstein. Until then, Jewish children read the same texts that were meant for adults.

So, do Jewish kids really need a children’s Bible? Or are we just imitating our Christian neighbors, who have been publishing and teaching children’s Bibles since the 11th century?

Without question, the Bible contains material that is tough for children to handle. Many of the key stories in the Bible are violent. Cain murders Abel. Abraham raises his knife to sacrifice his son Isaac. Shechem rapes Dinah; Simeon and Levi retaliate by slaughtering all the men of Shechem. Pharaoh condemns to death all newborn Hebrew boys. Then Egypt is brought to its knees by ten deadly plagues. The Book of Joshua chronicles a campaign of genocide against the peoples of Canaan. The Book of Judges runs with blood. And the bloodshed continues through Samuel and Kings, with the Jewish people serving sometimes as executioner, sometimes as victim.

Other books, too—most of the prophets, Psalms, Lamentations, Esther, and Daniel—depict scenes of graphic violence. And there’s plenty of x-rated sex, too, including prostitution, seduction, rape, adultery, and pagan debauchery.

When I wrote my children’s Bible, I chose to leave out most of the sex and violence, on the advice of colleagues and my teenage readers. I did it for the sake of parents and teachers as much as for the kids. In light of radical Islam and Jihadism, how can we countenance Joshua’s campaign of extermination or Saul’s massacre of Amalek, all in the name of God? In the shadow of the Holocaust, do we want to expose little children to the horrors of Lamentations?

But I didn’t exclude all violence from my book. Some stories, like the Binding of Isaac, are too central to the Jewish national story, even though they may disturb young children. Other stories, such as Cain and Abel or Noah’s Flood, are too familiar to omit. And some stories, like the Exodus from Egypt and the Book of Esther, serve as useful object lessons for today’s world.

As for the censored “adult content,” let parents tell their children that they have to wait until they’re older to read those sections. There’s no better way to ensure that the children will come back to the Bible for more.

Ellen Frankel will be blogging all week for MyJewishLearning and Jewish Book Council. Check out her new book, JPS Illustrated Children’s Bible.

JPS CEO/Editor-in-Chief Ellen Frankel Steps Down

Wednesday, June 17, 2009 | Permalink

Posted by Naomi Firestone-Teeter

This morning, the Jewish Publication Society announced that Ellen Frankel, CEO and Editor-in-Chief of the Jewish Publication Society since 1991, has decided to step down from that position August 1, 2009, to pursue her own writing and scholarly projects. Frankel will maintain her ties to JPS, working in an advisory capacity as Editor Emerita. More from the press release (if you have any questions, please contact Anita Bihovsky at 215-832-0601 or

Frankel is the first executive in the agency’s history to have served both as Editor-in-Chief and Chief Executive Officer. She is also the first woman to have served as CEO.

While the JPS Board of Trustees engages in a search process, COO and Publishing Director Carol Hupping will serve as interim CEO.

“JPS has benefited both from Ellen’s scholarship and her leadership as the face of JPS for almost two decades,” said David Lerman, President of the JPS Board of Trustees. “Ellen has upheld the mantle of a great tradition in scholarship as well as leading us to the next phase of JPS’ mission to bring our content to new audiences online. We wish her every success and know she will continue to contribute to JPS’ evolution.”

Frankel’s tenure has been distinguished by an ambitious acquisitions program, which has included several major publishing projects, among them The Commentators’ Bible, a new English-language edition of the rabbinic classic, Miqra’ot Gedolot; Outside the Bible, the first Jewish anthology in English of Jewish extra-canonical texts; and Folktales of the Jews, a multi-volume collection of Jewish folktales from around the world. The latter two projects won major grants from the National Endowment for the Humanities.

Frankel’s focus as Editor-in-Chief has been to establish JPS as the premier Jewish Bible publisher in the English language. One of the cornerstones in this program has been the 1999 Hebrew-English Tanakh, containing the acclaimed JPS translation. JPS’ Bible program is currently being expanded through the Tagged Tanakh, a collaborative learning platform based on the Bible, and a new audio edition of the JPS translation.

Under Frankel’s direction, JPS has published a number of other award-winning titles, including Avivah Zornberg’s Genesis: The Beginning of Desire; Rachel Adler’s Engendering Judaism; We Are Children Just the Same: Vedem, the Secret Magazine by the Boys of Terezin; the Conservative Movement’s humash, Etz Hayim; Elliot Dorff’s Matters of Life and Death; and Menahem Elon’s Jewish Law, all of which have won National Jewish Book Awards.

Frankel, who received her B.A. from the University of Michigan and her Ph.D. in Comparative Literature from Princeton University, is a scholar of Jewish folklore and the author of nine books, including the forthcoming JPS Illustrated Children’s Bible. She has received Hadassah’s Myrtle Wreath Award as well as the Bernard Reisman Award in Professional Excellence from the Hornstein Program at Brandeis University. In addition to working as a consultant to JPS, she plans to devote time to writing and lecturing.

JPS is the oldest nonprofit, multi-denominational publisher of Jewish works written in English. The organization celebrated its 120th Anniversary in November 2008. For more information, please visit