"This book is nothing less than the definitive study of a text long considered central to understanding the Renaissance and its place in Western culture." -James Hankins, Harvard University Pico della Mirandola died in 1494 at the age of thirty-one. During his brief and extraordinary life, he invented Christian Kabbalah in a book that was banned by the Catholic Church after he offered to debate his ideas on religion and philosophy with anyone who challenged him. Today he is best known for a short speech, the Oration on the Dignity of Man, written in 1486 but never delivered. Sometimes called a "Manifesto of the Renaissance," this text has been regarded as the foundation of humanism and a triumph of secular rationality over medieval mysticism. Brian Copenhaver upends our understanding of Pico's masterwork by re-examining this key document of modernity. An eminent historian of philosophy, Copenhaver shows that the Oration is not about human dignity. In fact, Pico never wrote an Oration on the Dignity of Man and never heard of that title. Instead he promoted ascetic mysticism, insisting that Christians need help from Jews to find the path to heaven-a journey whose final stages are magic and Kabbalah. Through a rigorous philological reading of this much-studied text, Copenhaver transforms the history of the idea of dignity and reveals how Pico came to be misunderstood over the course of five centuries. Magic and the Dignity of Man is a seismic shift in the study of one of the most remarkable thinkers of the Renaissance.

The biblical book of Esther records an account of Jewish resistance to attempted genocide in the setting of the Persian Empire. According to the text, Jews were targeted forannihilation simply because of their Jewish identity. However, the story also reports that they were allowed to defend themselves against anyone who sought to kill them. In the context of attempted genocide, the message of Esther addresses a timeless and universal issue of justice - that humans have the right and responsibility to defend themselves against those who intend to murder. 'Jews and Anti-Judaism in Esther and the Church' shows how the anti-Judaism that is a central feature of Esther relates to the contemporary issue of the contested legitimacy of the State of Israel as part of the ongoing Arab-Israeli conflict. In her outstanding book, Dr. Tricia Miller uses an academic approach to demonstrate the relationship of historic theology to current events concerning Israel for the purpose of encouraging Christians to support Israel's right to exist and defend itself against those who seek its destruction.

The menorah, the seven-branched candelabrum, has traversed millennia as a living symbol of Judaism and the Jewish people. Naturally, it did not pass through the ages unaltered. The Menorah explores the cultural and intellectual history of the Western world's oldest continuously used religious symbol. This meticulously researched yet deeply personal history explains how the menorah illuminates the great changes and continuities in Jewish culture, from biblical times to modern Israel. Though the golden seven-branched menorahs of Moses and of the Jerusalem Temple are artifacts lost to history, the best-known menorah image survives on the Arch of Titus in Rome. Commemorating the Roman destruction of Jerusalem in 70 CE, the arch reliefs depict the spoils of the Temple, the menorah chief among them, as they appeared in Titus's great triumphal parade in 71 CE. Steven Fine recounts how, in 2012, his team discovered the original yellow ochre paint that colored the menorah-an event that inspired his search for the history of this rich symbol from ancient Israel through classical history, the Middle Ages, and on to our own tumultuous times. Surveying artifacts and literary sources spanning three thousand years-from the Torah and the ruins of Rome to yesterday's news-Fine presents the menorah as a source of fascination and illumination for Jews, Samaritans, Christians, and even Freemasons. A symbol for the divine, for continuity, emancipation, national liberation, and redemption, the menorah features prominently on Israel's state seal and continues to inspire and challenge in surprising ways.

The Talmud is a record of about a thousand years of accumulated Jewish learning and wisdom in all fields of endeavor: law, religion, ethics, history, science, and folklore. It includes Fathers of Mishna, the poor, sabbath, passover, atonement, fasting, childless widows, marriage contracts, adultery, divorces, civil law, laws of procedure, and oaths. This is the book to go to if you must know about Jewish history, law, and lore.

Jewish and Islamic histories have long been interrelated. Both traditions emerged from ancient cultures born in the Middle East and both are rooted in texts and traditions that have often excluded women. At the same time, both groups have recently seen a resurgence in religious orthodoxy among women, as well as growing feminist movements that challenge traditional religious structures. In the United States, Jews and Muslims operate as minority cultures, carving out a place for religious and ethnic distinctiveness. The time is ripe for a volume that explores the relationship between these two religions through the prism of gender. Gender in Judaism and Islam brings together scholars working in the fields of Judaism and Islam to address a diverse range of topics, including gendered readings of texts, legal issues in marriage and divorce, ritual practices, and women's literary expressions and historical experiences, along with feminist influences within the Muslim and Jewish communities and issues affecting Jewish and Muslim women in contemporary society. Carefully crafted, including section introductions by the editors to highlight big picture insights offered by the contributors, the volume focuses attention on the theoretical innovations that gender scholarship has brought to the study of Muslim and Jewish experiences. At a time when Judaism and Islam are often discussed as though they were inherently at odds, this book offers a much-needed reconsideration of the connections and commonalties between these two traditions. It offers new insights into each of these cultures and invites comparative perspectives that deepen our understanding of both Islam and Judaism.

God is unbounded. God became flesh. While these two assertions are equally viable parts of Western Christian religious heritage, they stand in tension with one another. Fearful of reducing God's majesty with shallow anthropomorphisms, philosophy and religion affirm that God, as an eternal being, stands wholly apart from creation. Yet the legacy of the incarnation complicates this view of the incorporeal divine, affirming a very different image of God in physical embodiment. While for many today the idea of an embodied God seems simplisticaeven pedestrianaChristoph Markschies reveals that in antiquity, the educated and uneducated alike subscribed to this very idea. More surprisingly, the idea that God had a body was held by both polytheists and monotheists. Platonic misgivings about divine corporeality entered the church early on, but it was only with the advent of medieval scholasticism that the idea that God has a body became scandalous, an idea still lingering today. In God's Body Markschies traces the shape of the divine form in late antiquity. This exploration follows the development of ideas of God's corporeality in Jewish and Greco-Roman traditions. In antiquity, gods were often like humans, which proved to be important for philosophical reflection and for worship. Markschies considers how a cultic environment nurtured, and transformed, Jewish and Christian descriptions of the divine, as well as how philosophical debates over the connection of body and soul in humanity provided a conceptual framework for imagining God. Markschies probes the connections between this lively culture of religious practice and philosophical speculation and the christological formulations of the church to discover how the dichotomy of an incarnate God and a fleshless God came to be. By studying the religious and cultural past, Markschies reveals a Jewish and Christian heritage alien to modern sensibilities, as well as a God who is less alien to the human experience than much of Western thought has imagined. Since the almighty God who made all creation has also lived in that creation, the biblical idea of humankind as image of God should be taken seriously and not restricted to the conceptual world but rather applied to the whole person.

Over the centuries, the messianic tradition has provided the language through which modern Jewish philosophers, socialists, and Zionists envisioned a utopian future. Michael L. Morgan, Steven Weitzman, and an international group of leading scholars ask new questions and provide new ways of thinking about this enduring Jewish idea. Using the writings of Gershom Scholem, which ranged over the history of messianic belief and its conflicted role in the Jewish imagination, these essays put aside the boundaries that divide history from philosophy and religion to offer new perspectives on the role and relevance of messianism today.

At the core of Judaism stands a body of traditions that have remained consistent over millennia. Yet, the practice of these rituals has varied widely across historical and cultural contexts. In "Judaism in Transition," Carmel U. Chiswick draws on her Jewish upbringing, her journey as a Jewish parent, and her perspective as an economist to consider how incentives affect the ways that mainstream American Jews have navigated and continue to manage the conflicting demands of everyday life and religious observance. Arguing that economics is a blind spot in our understanding of religion, Chiswick blends her personal experiences with economic analysis to illustrate the cost of Jewish participation--financially and, more importantly, in terms of time and effort.
The history of American Jews is almost always told as a success story in the secular world. Chiswick recasts this story as one of innovation in order to maintain a distinctive Jewish culture while keeping pace with the steady march of American life. She shows how tradeoffs, often made on an individual and deeply personal level, produce the brand of Judaism which predominates in America today. Along the way, Chiswick explores salient and controversial topics--from intermarriage to immigration and from egalitarianism to connections with Israel.
At once a portrait of American Jewish culture and a work that outlines how economic decisions affect religion, Judaism in Transition shows how changes in our economic environment will affect the Jewish community for decades to come.

Abby Chava Stein was raised in a Hasidic Jewish community in Brooklyn, profoundly isolated in a culture that lives according to the laws and practices of an eighteenth-century Eastern European enclave, speaking only Yiddish and Hebrew and shunning modern life. Stein was born as the first son in a rabbinical dynastic family, poised to become a leader of the next generation of Hasidic Jews. But Stein felt certain at a young age that she was a girl. Without access to TV or the internet and never taught English, she suppressed her desire for a new body while looking for answers wherever she could find them, from forbidden religious texts to smuggled secular examinations of faith. Finally, she orchestrated a personal exodus from ultra-Orthodox manhood into mainstream femininity-a radical choice that forced her to leave her home, her family and her way of life.

Jacob Neusner was a prolific and innovative contributor to the study of religion for over fifty years. A scholar of rabbinic Judaism, Neusner regarded Jewish texts as data to address larger questions in the academic study of religion that he helped to formulate. Jacob Neusner on Religion offers the first full critical assessment of his thought on the subject of religion. Aaron W. Hughes delineates the stages of Neusner's career and provides an overview of Neusner's personal biography and critical reception. This book is essential reading for students and scholars interested in Neusner specifically, or in the history of Religious Studies, Jewish Studies, and philosophy of religion more broadly.

The term 'rabbi' predominantly denotes Jewish men qualified to interpret the Torah and apply halacha, or those entrusted with the religious leadership of a Jewish community. However, the role of the rabbi has been understood differently across the Jewish world. While in Israel they control legally powerful rabbinical courts and major religious political parties, in the Jewish communities of the Diaspora this role is often limited by legal regulations of individual countries. However, the significance of past and present rabbis and their religious and political influence endures across the world. Rabbis of Our Time provides a comprehensive overview of the most influential rabbinical authorities of Judaism in the 20th and 21st Century. Through focussing on the most theologically influential rabbis of the contemporary era and examining their political impact, it opens a broader discussion of the relationship between Judaism and politics. It looks at the various centres of current Judaism and Jewish thinking, especially the State of Israel and the USA, as well as locating rabbis in various time periods. Through interviews and extracts from religious texts and books authored by rabbis, readers will discover more about a range of rabbis, from those before the formation of Israel to the most famous Chief Rabbis of Israel, as well as those who did not reach the highest state religious functions, but influenced the relation between Judaism and Israel by other means. The rabbis selected represent all major contemporary streams of Judaism, from ultra-Orthodox/Haredi to Reform and Liberal currents, and together create a broader picture of the scope of contemporary Jewish thinking in a theological and political context. An extensive and detailed source of information on the varieties of Jewish thinking influencing contemporary Judaism and the modern State of Israel, this book is of interest to students and scholars of Jewish Studies, as well as Religion and Politics.

In the "Zohar," the jewel in the crown of Jewish mystical literature, the verse "A river flows from Eden to water the garden" (Genesis 2:10) symbolizes the river of divine plenty that unceasingly flows from the depths of divinity into the garden of reality.
Hellner-Eshed's book investigates the flow of this river in the world of the Zoharic heroes, Rabbi Shimon bar Yohai and his disciples, as they embark upon their wondrous spiritual adventures. By focusing on the "Zohar"'s language of mystical experience and its unique features, the author is able to provide remarkable scholarly insight into the mystical dimensions of the "Zohar," namely the human quest for an enhanced experience of the living presence of the divine and the "Zohar"'s great call to awaken human consciousness.

Midrash is arguably the most ancient genre of Jewish literature, forming a voluminous body of scriptural exegesis over the course of centuries. There is hardly anything in the ancient rabbinic universe that was not taught through this medium. The diversity and development of that creative profusion are presented here in a new light. The contributors cover a broad range of texts, from late antiquity to the modern period and from all the centres of literary creativity, including non-rabbinic and non-Jewish literature, so that the full extent of the modes and transformations of Midrash can be fully appreciated. A comprehensive introduction situates Midrash in its historical and cultural setting, pointing to creative adaptations within the tradition and providing a sense of the variety of genres and applications discussed in the body of the book. Bringing together an impressive array of the leading names in the field, the volume is innovative in both its scope and content, seeking to open a new period in the study of Midrash and its creative role in the formation of culture. It should be of interest to all scholars of Jewish studies, as well as to a wider readership interested in the interrelationships between hermeneutics, culture, and creativity, and especially in the afterlife of a classical genre and its ability to inspire new creativity in many forms. Contributors: Philip Alexander, Sebastian Brock, Jacob Elbaum, Michael Fishbane, Robert Hayward, William Horbury, Sara Japhet, Ephraim Kanarfogel, Naftali Loewenthal, Ivan G. Marcus, Alison Salvesen, Marc Saperstein, Chava Turniansky, Piet van Boxel, Joanna Weinberg, Benjamin Williams, Elliot Wolfson, Eli Yassif.

The life and times of an enduring work of Jewish spirituality The Babylonian Talmud, a postbiblical Jewish text that is part scripture and part commentary, is an unlikely bestseller. Written in a hybrid of Hebrew and Aramaic, it is often ambiguous to the point of incomprehension, and its subject matter reflects a narrow scholasticism that should hardly have broad appeal. Yet the Talmud has remained in print for centuries and is more popular today than ever. Barry Scott Wimpfheimer tells the remarkable story of this ancient Jewish book, explaining why the Talmud is at once a received source of traditional teachings, a touchstone of cultural authority, and a powerful symbol of Jewishness for supporters and critics alike.

We can calculate financial fraud, but how do we measure bad faith? How can we evaluate the words of the pharmaceutical industry or of eco-scientific ideologies, or the subtle deception found in political scheming? Henri Atlan sheds light on these questions through the concept of "ona'ah," which in Hebrew refers to both fraud in financial transactions and the verbal injury inflicted by speech. The world of "ona'ah" is a world of an "in-between," where the impossible purity of absolute Platonic truth gives way to a more relative notion--the near-theft, the quasi-lie. Today it seems that no discourse is safe from fraudulent excesses, be they intentional or no. As both philosopher and biologist, Atlan works on several registers. He forges links between the Talmud, the Kabbalah, and the big questions of our time, multiplying the bridges between science, philosophy, and current ethical dilemmas. In a context of financial and moral crises that appear to be weakening our democracies, Henri Atlan's work allows us to rethink the status of fraud in the contemporary world.

Heresy is a central concept in the formation of Orthodox Christianity. Where does this notion come from? This book traces the construction of the idea of 'heresy' in the rhetoric of ideological disagreements in Second Temple Jewish and early Christian texts and in the development of the polemical rhetoric against 'heretics,' called heresiology. Here, author Robert Royalty argues, one finds the origin of what comes to be labelled 'heresy' in the second century. In other words, there was such as thing as 'heresy' in ancient Jewish and Christian discourse before it was called 'heresy.' And by the end of the first century, the notion of heresy was integral to the political positioning of the early orthodox Christian party within the Roman Empire and the range of other Christian communities. This book is an original contribution to the field of Early Christian studies. Recent treatments of the origins of heresy and Christian identity have focused on the second century rather than on the earlier texts including the New Testament. The book further makes a methodological contribution by blurring the line between New Testament Studies and Early Christian studies, employing ideological and post-colonial critical methods.

2013 Finalist, 26th Annual Oregon Best Book Award Normal 0 MicrosoftInternetExplorer4 st1\:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman";} Frederick Douglass, one of the most prominent figures in African-American and United States history, was born a slave, but escaped to the North and became a well-known anti-slavery activist, orator, and author. In The Political Thought of Frederick Douglass, Nicholas Buccola provides an important and original argument about the ideas that animated this reformer-statesman. Beyond his role as an abolitionist, Buccola argues for the importance of understanding Douglass as a political thinker who provides deep insights into the immense challenge of achieving and maintaining the liberal promise of freedom. Douglass, Buccola contends, shows us that the language of rights must be coupled with a robust understanding of social responsibility in order for liberal ideals to be realized. Truly an original American thinker, this book highlights Douglass's rightful place among the great thinkers in the American liberal tradition. Podcast - Nicholas Buccola on Frederick Douglass and Liberty.

Rabbinic Creativity in the Modern Middle East provides a window for readers of English around the world into hitherto almost inaccessible halakhic and ideational writings expressing major aspects of the cultural intellectual creativity of Sephardic-Oriental rabbis in modern times. The text has three sections: Iraq, Syria, and Egypt, and each section discusses a range of original sources that reflect and represent the creativity of major rabbinic figures in these countries. The contents of the writings of these Sephardic rabbis challenge many commonly held views regarding Judaism's responses to modern challenges. By bringing an additional, non-Western voice into the intellectual arena, this book enriches the field of contemporary discussions regarding the present and future of Judaism. In addition, it focuses attention on the fact that not only was Judaism a Middle Eastern phenomenon for most of its existence but that also in recent centuries important and interesting aspects of Judaism developed in the Middle East. Both Jews and non-Jews will be enriched and challenged by this non-Eurocentric view of modern Judaic creativity.

This book traces the mixing of musical forms and practices in Istanbul to illuminate multiethnic music-making and its transformations across the twentieth and twenty-first centuries. It focuses on the Jewish religious repertoire known as the Maftirim, which developed in parallel with "secular" Ottoman court music. Through memoirs, personal interviews, and new archival sources, the book explores areas often left out of those histories of the region that focus primarily on Jewish communities in isolation, political events and actors, or nationalizing narratives. Maureen Jackson foregrounds artistic interactivity, detailing the life-stories of musicians and their musical activities. Her book amply demonstrates the integration of Jewish musicians into a larger art world and traces continuities and ruptures in a nation-building era. Among its richly researched themes, the book explores the synagogue as a multifunctional venue within broader urban space; girls, women, and gender issues in an all-male performance practice; new technologies and oral transmission; and Ottoman musical reconstructions within Jewish life and cultural politics in Turkey today.

It would not be an exaggeration to say that during the last century, most especially during and since the 1960s, the language of spirituality has become one of the most significant ways in which the sacred has come to be understood and judged in the West, and, increasingly, elsewhere. Whether it is true that 'spirituality' has eclipsed 'religion' in Western settings remains debatable. What is incontestable is that the language of spirituality, together with practices (most noticeably spiritual, complementary, and alternative medicine), has become a major feature of the sacred dimensions of contemporary modernity. Equally incontestably, spirituality is a growing force in all those developing countries where its presence is increasingly felt among the cosmopolitan elite, and where spiritual forms of traditional, complementary, and alternative medicine are thriving. This new four-volume Major Work collection from Routledge provides a coherent compilation of landmark texts which cannot be ignored by those intent on making sense of what is happening to the sacred as spirituality-more exactly what is taken to be spirituality-develops as an increasingly important lingua franca, series of practices, and as a humanistic ethicality.

This book explores the life and thought of one of the most important but least known figures in early Zionism, Nathan Birnbaum. Now remembered mainly for his coinage of the word "Zionism," Birnbaum was a towering figure in early Jewish nationalism. Because of his unusual intellectual trajectory, however, he has been written out of Jewish history. In the middle of his life, in the depth of World War I, Birnbaum left his venerable position as a secular Jewish nationalist for religious Orthodoxy, an unheard of decision in his time. To the dismay of his former colleagues, he adopted a life of strict religiosity and was embraced as a leader in the young, growing world of Orthodox political activism in the interwar period, one of the most successful and powerful movements in interwar central and eastern Europe.
Jess Olson brings to light documents from one of the most complete archives of Jewish nationalism, the Nathan and Solomon Birnbaum Family Archives, including materials previously unknown in the study of Zionism, Yiddish-based Jewish nationalism, and the history of Orthodoxy. This book is an important meditation on the complexities of Jewish political and intellectual life in the most tumultuous period of European Jewish history, especially of the interplay of national, political, and religious identity in the life of one of its most fascinating figures.