Two major interpretations of Mendelssohn's achievements have attained prominence in recent works. One interpretation, defended most recently by David Sorkin and Edward Breuer, casts Mendelssohn as a Jewish traditionalist who uses the language of enlightened German philosophy to bolster his pre-modern religious beliefs. The other interpretation, defended by Allan Arkush, casts Mendelssohn as a radical Deist who defends Judaism exoterically in order to avoid arousing opposition from his co-religionists while facilitating their social integration into enlightened European society. In Faith and Freedom, Michah Gottlieb stakes out a middle position. He argues that Mendelssohn defends pre-modern Jewish religious concepts sincerely, but in so doing, unconsciously gives them a humanistic valence appropriate to life in a diverse, enlightened society. Gottlieb sees the Pantheism Controversy as part of a broader assessment of Mendelssohn's theological-political philosophy, framed in terms of Mendelssohn's relation to his two greatest Jewish philosophical predecessors, Moses Maimonides (1138-1204) and Baruch Spinoza (1632-1677). While Mendelssohn's relation to Maimonides and Spinoza has been discussed sporadically, Faith and Freedom is the first book-length treatment of this subject. The connection is particularly instructive as both Maimonides and Spinoza wrote major theological-political treatises and exercised profound influences on Mendelssohn. Not surprisingly, Mendelssohn is deeply ambivalent about both of these figures. He reveres Maimonides for what he sees as his synthesis of Judaism with secular knowledge, while seeming deeply disturbed by Maimonides's elitism, his equivocation regarding many of the tenets of theism, his espousing religious coercion, and his intolerant view of Gentiles. As for Spinoza, Mendelssohn respects him as a model for how a Jew can fruitfully contribute to science and philosophy and be a model of ethical rectitude. But Mendelssohn objects to Spinoza's atheism, advocacy of state religion, debunking of Jewish chosenness, and rejection of Jewish law. For Mendelssohn, reason best preserves human dignity and freedom by upholding the individual's right to arrive at truth on their own and determine their own beliefs independently of all authority. As such, reason demands that the state respect diversity of thought and religious expression. Mendelssohn interprets faith in the Jewish sense as trust in God's providential goodness, arguing that reason affirms this as well. But he recognizes the difficulty of establishing metaphysical truth rationally and so in his final works adumbrates a form of religious pragmatism. The faith-reason debate rages again today. Gottlieb explores Mendelssohn's theological-political thought with an eye to axiological and political dimensions of the debate.

The study deals with the theological message and composition of the Book of Isaiah and promotes a thesis that an early Jewish reception history helps us to find perspectives to understand them. This study treats the following themes among others: 1 Hezekiah as Immanuel was an important theme in the reception as can be seen in Chronicles and Ben Sira as well as in rabbinical writings. The central event which makes Hezekiah such an important figure, was the annihilation of the Assyrian army as recounted in Isaiah 36-37. 2 The Book of Isaiah was interpreted in apocalyptic milieu as the Animal Apocalypse and Daniel show. Even though the Qumran writings do not provide any coherent way to interpret Isaianic passages its textual evidence shows how the community has found from the Book of Isaiah different concepts to characterize the division of the Jewish community to the righteous and sinful ones (cf. Isa 65-66). 3 Ezra and Nehemiah received inspiration from the theological themes of Isaianic texts of Levitical singers which were later edited in the Book of Isaiah by scribes. The formation of the Book of Isaiah then went in its own way and its theology became different from that in the Book of Ezra-Nehemiah.

Jewish thought is, in many ways, a paradox. Is it theology or is it philosophy? Does it use universal methods to articulate Judaism's particularity or does it justify Judaism's particularity with appeals to illuminating the universal? These two sets of claims are difficult if not impossible to reconcile, and their tension reverberates throughout the length and breadth of Jewish philosophical writing, from Saadya Gaon in the ninth century to Emmanuel Levinas in the twentieth. Rather than assume, as most scholars of Jewish philosophy do, that the terms "philosophy" and "Judaism" simply belong together, Hughes explores the juxtaposition and the creative tension that ensues from their cohabitation, examining adroitly the historical, cultural, intellectual, and religious filiations between Judaism and philosophy. Breaking with received opinion, this book seeks to challenge the exclusionary, particularist, and essentialist nature that is inherent to the practice of something problematically referred to as "Jewish philosophy." Hughes begins with the premise that Jewish philosophy is impossible and begins the process of offering a sophisticated and constructive rethinking of the discipline that avoids the traditional extremes of universalism and particularism.

Louis Ginzberg's great compendium of Jewish legends, myths and ancient lore challenge readers to understand the civilization behind the greatest prophecies and holy writings ever written. Volume One begins with the years of creation, detailing God's creation of the Earth and all the lands and creatures upon it. Man's creation, and the story of Adam and Eve, are duly related, as are the ten generations which separated Adam from Noah. Volume Two, roughly corresponding with the Biblical Books of Exodus and Job, begins with the life and death of Joseph. His life and the lives of Jacob's sons - the founders of the Jewish tribes - are likewise told. Volume Three commences with Moses finally deciding to lead the Jews out of Egypt, the oppression of the Pharaoh having become too much to bear. Volume Four opens with the story of Joshua, who was the servant of Moses and one of the twelve spies who scouted the lands of Canaan at Moses' behest.

Over half of all American Jewish children are being raised by intermarried parents. This demographic group will have a tremendous impact on American Judaism as it is lived and practiced in the coming decades. To date, however, in both academic studies about Judaism and in the popular imagination, such children and their parents remain marginal. Jennifer A. Thompson takes a different approach. In Jewish on Their Own Terms , she tells the stories of intermarried couples, the rabbis and other Jewish educators who work with them, and the conflicting public conversations about intermarriage among American Jews. Thompson notes that in the dominant Jewish cultural narrative, intermarriage symbolizes individualism and assimilation. Talking about intermarriage allows American Jews to discuss their anxieties about remaining distinctively Jewish despite their success in assimilating into American culture. In contrast, Thompson uses ethnography to describe the compelling concerns of all of these parties and places their anxieties firmly within the context of American religious culture and morality. She explains how American and traditional Jewish gender roles converge to put non-Jewish women in charge of raising Jewish children. Interfaith couples are like other Americans in often harboring contradictory notions of individual autonomy, universal religious truths, and obligations to family and history. Focusing on the lived experiences of these families, Jewish on Their Own Terms provides a complex and insightful portrait of intermarried couples and the new forms of American Judaism that they are constructing.

This is a monograph about the medieval Jewish community of the Mediterranean port city of Alexandria. Through deep analyses of contemporary historical sources, mostly documents from the Cairo Geniza, life stories, conducts and practices of private people are revealed. When put together these private biographies convey a social portrait of an elite group which ruled over the local community, but was part of a supra communal network.

A Muslim curator and archivist who preserves in his native Timbuktu the memory of its rabbi. An evangelical Kenyan who is amazed to meet a living ""Israelite."" Indian Ocean islanders who maintain the Jewish cemetery of escapees from Nazi Germany. These are just a few of the encounters the author shares from his sojourns and fieldwork. An engaging read in which the author combines the rigors of academic research with a ""you are there"" delivery. Conveys thirty-five years of social science fieldwork and reverential travel in Sub-Saharan Africa. A great choice for the ecumenical-minded traveller.

Economic Morality and Jewish Law compares the way in which welfare economics and Jewish law determine the propriety of an economic action, whether by a private citizen or the government. Espousing what philosophers would call a consequentialist ethical system, welfare economics evaluates the worthiness of an economic action based on whether the action would increase the wealth of society in the long run. In sharp contrast, Jewish law espouses a deontological system of ethics. Within this ethical system, the determination of the propriety of an action is entirely a matter of discovering the applicable rule in Judaism's code of ethics. This volume explores a variety of issues implicating morality for both individual commercial activity and economic public policy. Issues examined include price controls, the living wage, the lemons problem, short selling, and Ronald Coase's seminal theories on negative externalities. To provide an analytic framework for the study of these issues, the work first delineates the normative theories behind the concept of economic morality for welfare economics and Jewish law, and presents a case study illustrating the deontological nature of Jewish law. The book introduces what for many readers will be a new perspective on familiar economic issues. Despite the very different approaches of welfare economics and Jewish law in evaluating the worthiness of an economic action, the author reveals a remarkable symmetry between the two systems in their ultimate prescriptions for certain economic issues.

Judaic reasoning is discussed from the standpoint of modern logic. Andrew Schumann defines Judaic logic, traces Aristotelian influence on developing Jewish studies in Judaic reasoning, and shows the non-Aristotelian core of fundamentals of Judaic logic. Further, Schumann proposes some modern approaches to understanding and formalizing Judaic reasoning, including Judaic semantics and (non-Aristotelian) syllogistics.

The father-daughter dyad features in the Hebrew Bible in all of narratives, laws, myths and metaphors. In previous explorations of this relationship, the tendency has been to focus on discrete stories - notable among them, Judges 11 (the story of Jephthah's human sacrifice of his daughter) and Genesis 19 (the dark tale of Lot's daughters' seduction of their father). By taking the full spectrum into account, however, the daughter emerges prominently as (not only) expendable and exploitable (as an emphasis on daughter sacrifice or incest has suggested) but as cherished and protected by her father. Depictions of daughters are multifarious and there is a balance of very positive and very negative images. While not uncritical of earlier feminist investigations, this book makes a contribution to feminist biblical criticism and utilizes methods drawn from the social sciences and psychoanalysis. Alongside careful textual analysis, Johanna Stiebert offers a critical evaluation of the heuristic usefulness of the ethnographic honour-shame model, of parallels with Roman family studies, and of the application and meaning of 'patriarchy'. Following semantic analysis of the primary Hebrew terms for 'father' ( ) and 'daughter' ( ), as well as careful examination of inter-family dynamics and the daughter's role vis-a-vis the son's, alongside thorough investigation of both Judges 11 and Genesis 19, and also of the metaphor of God-the-father of daughters Eve, Wisdom and Zion, Stiebert provides the fullest exploration of daughters in the Hebrew Bible to date.

In the second half of the nineteenth century, several thousand impoverished young Jewish women from Eastern Europe were forced into prostitution in the frontier colonies of Latin America, South Africa, India, and parts of the United States by the Zwi Migdal, a notorious criminal gang of Jewish mobsters.

Isabel Vincent, acclaimed author of "Hitler's Silent Partners," tells the remarkable true story of three such women--Sophia Chamys, Rachel Liberman, and Rebecca Freedman--who, like so many others, were desperate to escape a hopeless future in Europe's teeming urban ghettos and rural shtetls. "Bodies and Souls" is a shocking and spellbinding account of a monumental betrayal that brings to light a dark and shameful hitherto untold chapter in Jewish history--brilliantly chronicling the heartbreaking plight of women rejected by a society that deemed them impure and detailing their extraordinary struggles to live with dignity in a community of their own creation.

The widespread assumption that Jewish religious tradition is mediated through words, not pictures, has left Jewish art with no significant role to play in Jewish theology and ethics. "Judaism and the Visual Image" argues for a Jewish theology of image that, among other things, helps us re-read the creation story in Genesis 1 and to question why images of Jewish women as religious subjects appear to be doubly suppressed by the Second Commandment, when images of observant male Jews have become legitimate, even iconic, representations of Jewish holiness. Raphael further suggests that 'devout beholding' of images of the Holocaust is a corrective to post-Holocaust theologies of divine absence from suffering that are infused by a sub-theological aesthetic of the sublime. Raphael concludes by proposing that the relationship between God and Israel composes itself into a unitary dance or moving image by which each generation participates in a processive revelation that is itself the ultimate work of Jewish art.