Ari Mermelstein
Ari Mermelstein, Associate Professor of Bible and Second Temple Literature at Yeshiva University and Chair of the Department of Bible, Hebrew, and Near Eastern Studies at Yeshiva College, holds a PhD from NYU's Department of Hebrew & Judaic Studies, a JD from NYU Law School, and a BA from Yeshiva College. He is also the assistant director of both the YU Center for Jewish Law and Contemporary Civilization at Cardozo Law School and the Israeli Supreme Court Project at Cardozo Law School.
Dr. Mermelstein's book, "Power and Emotion in Ancient Judaism: Community and Identity in Formation" (Cambridge University Press, 2021), was a finalist for the 2021 National Jewish Book Award in the category of scholarship. His first book, "Creation, Covenant, and the Beginnings of Judaism: Reconceiving Historical Time in the Second Temple Period," which focuses on conceptions of history in the Second Temple period, was published in the Supplement Series to the Journal for the Study of Judaism (Brill, 2014). His current research agenda explores the relationship between emotion and Jewish identity in ancient Judaism, and he is a co-chair of the steering committee of the Society of Biblical Literature’s “Bible and Emotion” group. Mermelstein has published articles in leading journals such as the Journal for the Study of Judaism, Journal for Ancient Judaism, Dead Sea Discoveries, Journal for the Study of the Pseudepigrapha, and Biblical Interpretation. He is currently working on a monograph devoted to the study of silence and speech in ancient Judaism entitled "Silent Voices: Emotion, Prayer, and Identity in Ancient Judaism." Mermelstein has been teaching at Yeshiva University since 2007, and he has twice been voted the William L. and Lillian Silber Professor of the Year in Yeshiva College.
Supervisors: Lawrence Schiffman
Dr. Mermelstein's book, "Power and Emotion in Ancient Judaism: Community and Identity in Formation" (Cambridge University Press, 2021), was a finalist for the 2021 National Jewish Book Award in the category of scholarship. His first book, "Creation, Covenant, and the Beginnings of Judaism: Reconceiving Historical Time in the Second Temple Period," which focuses on conceptions of history in the Second Temple period, was published in the Supplement Series to the Journal for the Study of Judaism (Brill, 2014). His current research agenda explores the relationship between emotion and Jewish identity in ancient Judaism, and he is a co-chair of the steering committee of the Society of Biblical Literature’s “Bible and Emotion” group. Mermelstein has published articles in leading journals such as the Journal for the Study of Judaism, Journal for Ancient Judaism, Dead Sea Discoveries, Journal for the Study of the Pseudepigrapha, and Biblical Interpretation. He is currently working on a monograph devoted to the study of silence and speech in ancient Judaism entitled "Silent Voices: Emotion, Prayer, and Identity in Ancient Judaism." Mermelstein has been teaching at Yeshiva University since 2007, and he has twice been voted the William L. and Lillian Silber Professor of the Year in Yeshiva College.
Supervisors: Lawrence Schiffman
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The sect’s view of anger approximates Aristotle’s insistence that anger should be limited to certain circumstances and in relation to certain people. Intra-sectarian anger is inappropriate because it endangers the spirit of love or respect for high-status members that should characterize sectarian relations. Anger toward outsiders, however, is not only permitted but expected. The sect’s awareness of the coming “day of vengeance” demands that they align themselves with God by passing judgment on the sinner. By properly calibrating their manliness through the emotion of anger, the sect navigates a fine line between assertions of power and an acknowledgement that their power ultimately is attributable to God.
The sect’s view of anger approximates Aristotle’s insistence that anger should be limited to certain circumstances and in relation to certain people. Intra-sectarian anger is inappropriate because it endangers the spirit of love or respect for high-status members that should characterize sectarian relations. Anger toward outsiders, however, is not only permitted but expected. The sect’s awareness of the coming “day of vengeance” demands that they align themselves with God by passing judgment on the sinner. By properly calibrating their manliness through the emotion of anger, the sect navigates a fine line between assertions of power and an acknowledgement that their power ultimately is attributable to God.