Applying Jewish Ethics: Beyond the Rabbinic Tradition is a groundbreaking collection that introduces the reader to applied ethics and examines various social issues from contemporary and largely under-represented, Jewish ethical perspectives. For thousands of years, a rich and complex system of Jewish ethics has provided guidance about which values we should uphold and utilize to confront concrete problems, create a healthy social fabric, and inspire meaningful lives. Despite its longevity and richness, many Judaic and secular scholars have misconstrued this ethical tradition as a strictly religious and biblically based system that primarily applies to observant Jews, rather than viewing it as an ethical system that can provide unique and helpful insights to anyone, religious or not. This pioneering collection offers a deep, broad, and inclusive understanding of Jewish ethical ideas that challenges these misconceptions. The chapters explain and apply these ethical ideas to contemporary issues connected to racial justice, immigration, gender justice, queer identity, and economic and environmental justice in ways that illustrate their relevance for Jews and non-Jews alike.

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.

Reform Judaism has been tested by the spiritual torments and ideological upheavals of the last two centuries. Now, "Reform Judaism for the Rest of Us" brings into discussion key tenets and opinions that shape current thinking within the faith and introduces ideas for its future development. Author Alexander Maller believes that the core message of Reform Judaism, a modern faith inspired by the Jewish heritage and the Jewish and American Enlightenment, is entering a new phase in its history.

Free from the defunct extremist ideologies of the last centuries, American Reform Judaism can expand its reach into the new millennium if it strengthens its grassroots appeal to be of, by, and for the Reform congregants. It must also have a strong Jewish divine faith orientation, be open-minded to the realities of modern living, bear a deep love of Zion, and uphold a strong defense of the Constitution.

The arguments brought forth in this study stem from the author's position as a lay congregant. They also arise from the fact that he is a participant in and an observer of the continuous dialogue between rank-and-file congregants and clergy, as well as among congregations and various denominations of faith. "Reform Judaism for the Rest of Us" encourages congregants to adopt a sustainable, modern, deity-based orientation inspired by Jewish heritage and the American spirit.

This is the second volume of the projected four-volume history of the Second Temple period. It is axiomatic that there are large gaps in the history of the Persian period, but the early Greek period is possibly even less known. This volume brings together all we know about the Jews during the period from Alexander's conquest to the eve of the Maccabaean revolt, including the Jews in Egypt as well as the situation in Judah. Based directly on the primary sources, which are surveyed, the study addresses questions such as administration, society, religion, economy, jurisprudence, Hellenism and Jewish identity.These are discussed in the context of the wider Hellenistic world and its history. A strength of the study is its extensive up-to-date secondary bibliography (approximately one thousand items).

Though fifteen-year-old Nepos lost his parents at an early age, he is brave and adventurous, with a thirst for knowledge. Living in the Roman Empire, he has been raised by his grandfather Philo Curtius, the founder and owner of a Roman newsletter. At Nepos's request, Curtius calls in some favors, and the boy is allowed to accompany General Tarquitius and his entourage on a trip to Judea. Nepos believes this is his chance to prove to everyone he is ready to become both a man and a reporter.

The itinerary calls for the entourage to visit cities close to the sea, such as Syracuse in Sicilia, Corinth and Athens in Achaia, Thessalonica in Macedonia, Philippi in Thrace, Ephesus in Asia Minor, Myra in Lycia, Tarsus in Cilicia, Antioch in Syria, and finally Jerusalem in Judea. Nepos is exposed to the great culture of all these places, but when the general is robbed, Nepos is sent to report on a wedding in Cana. There, he witnesses a man called Jesus turning water into wine.

Intrigued, Nepos sets out to discover who Jesus really is. Nepos is eager to discover more about the "Son of God."

Paul Foster Case was an American occultist of the early 20th century and author of numerous books on occult tarot and Qabalah. Perhaps his greatest contributions to the field of occultism were the lessons he wrote for associate members of Builders of the Adytum. The Knowledge Lectures given to initiated members of the Chapters of the B.O.T.A. were equally profound, although the limited distribution has made them less well known. Case was early on attracted to the occult. While still a child he reported experiences that today are called lucid dreaming. He corresponded about these experiences with Rudyard Kipling who encouraged him as to the validity of his paranormal pursuits. In the year 1900, Case met the occultist Claude Bragdon while both were performing at a charity performance. Bragdon asked Case what he thought the origin of playing cards was. After pursuing the question in his father's library, Case discovered a link to tarot, called 'The Game of Man, ' thus began what would become Case's lifelong study of the tarot, and leading to the creation of the B.O.T.A. tarot deck, a "corrected" version of the Rider-Waite cards. Between 1905 and 1908 (aged 20-24), Case began practicing yoga, and in particular pranayama, from what published sources were available. His early experiences appear to have caused him some mental and emotional difficulties and left him with a lifelong concern that so called "occult" practice be done with proper guidance and training.

In his academic career, that by now spans six decades, Daniel J. Lasker distinguished himself by the wide range of his scholarly interests. In the field of Jewish theology and philosophy he contributed significantly to the study of Rabbinic as well as Karaite authors. In the field of Jewish polemics his studies explore Judeo-Arabic and Hebrew texts, analyzing them in the context of their Christian and Muslim backgrounds. His contributions refer to a wide variety of authors who lived from the 9th century to the 18th century and beyond, in the Muslim East, in Muslin and Christian parts of the Mediterranean Sea, and in west and east Europe. This Festschrift for Daniel J. Lasker consists of four parts. The first highlights his academic career and scholarly achievements. In the three other parts, colleagues and students of Daniel J. Lasker offer their own findings and insights in topics strongly connected to his studies, namely, intersections of Jewish theology and Biblical exegesis with the Islamic and Christian cultures, as well as Jewish-Muslim and Jewish-Christian relations. Thus, this wide-scoped and rich volume offers significant contributions to a variety of topics in Jewish Studies.

Basing himself on Christian sources-literally "from Saint Paul to Meister Eckhart"-Wolfgang Smith formulates what he terms an "unexpurgated" account of gnosis, and demonstrates its central place in the perfection of the Christ-centered life. He observes, moreover, that the very conception of a "supreme knowing," as implied by the aforesaid sources, has a decisive bearing upon cosmology, which moreover constitutes the underlying principle upon which his earlier scientific and philosophical work-beginning with his ground-breaking treatise on the interpretation of quantum mechanics-has been based. The "fact of gnosis," however, has a decisive bearing on the theological notion of creatio ex nihilo as well, and it is this imperative that Smith proposes to explore in the present work. What is thus demanded, he contends, is the inherently Kabbalistic notion of a creatio ex Deo et in Deo, not to replace, but to complement the creatio ex nihilo. This leads to an engagement with Christian Kabbalah (Pico de la Mirandola, Johann Reuchlin, and Cardinal Egidio di Viterbo especially) and with Jacob Boehme, culminating in an exegesis of Meister Eckhart's doctrine. The author argues, first of all, that Eckhart does not (as many have thought) advocate a "God beyond God" theology: does not, in other words, hold an inherently Sabellian view of the Trinity. Smith maintains that Eckhart has not in fact transgressed a single Trinitarian or Christological dogma; what he does deny implicitly, he shows, is none other than the creatio ex nihilo, which in effect Eckhart replaces with the Kabbalistic creatio ex Deo. In this shift, moreover, Smith perceives the transition from "exoteric" to "esoteric" within the integral domain of Christian doctrine. Wolfgang Smith brings to his writing a rare combination of qualities and experiences, not the least his ability to move freely between the somewhat arcane worlds of science and traditional metaphysics. Alongside Dr. Smith's imposing qualifications in mathematics, physics, and philosophy, we find his hard-earned expertise in Platonism, Christian theology, traditional cosmologies, and Oriental metaphysics. His outlook has been enriched both by his diverse professional experiences in the high-tech world of the aerospace industry and in academia, and by his own researches in the course of his far-reaching intellectual and spiritual journeying. Here is that rare person who is equally at home with Eckhart and Einstein, Heraclitus and Heisenberg Harry Oldmeadow, La Trobe University]

To Be a Jew deals with the question of the meaning and rationale that the writer Joseph Chayim Brenner attributes to Jewish existence. Many of Brenner's readers assumed that Brenner completely negated Jewish existence and sought to form a new way of life completely disconnected from the traditional Jewish existence. In contrast to this perception, Avi Sagi proves that not only did Brenner not reject the value of the Jewish existence, but the core of his creation was written out of a deep Jewish commitment. Brenner's greatest innovation is found in his new conception of Jewish existence. To be a Jew, according to Brenner, involves the willingness to discover solidarity with actual Jews, to participate in a society in which Jews can live a free life and to fashion their culture as they wish. Sagi presents the idea that Brenner's is not a Utopian, but a realistic, conception of Jewish existence. Thus this unique conception of Jewish existence is founded on an infrastructure of existential thought.

With exacting scholarship and fecund analysis, Manuel Oliveira probes through the lens of Martin Buber (1878-1965) the theological and political ambiguities of Israel's divine election. These ambiguities became especially pronounced with the emergence of Zionism. Wary, indeed, alarmed by the tendency of some of his fellow Zionists to conflate divine chosenness with nationalism, Buber sought to secure the theological significance of election by both steering Zionism from hypertrophic nationalism and by a sustained program to revalorize what he called alternately "Hebrew Humanism." As Oliveira demonstrates, Buber viewed the idea of election teleologically, espousing a universal mission of Israel, which effectively calls upon Zionism to align its political and cultural project to universal objectives. Thus, in addressing a Zionist congress, he rhetorically asked, "What then is this spirit of Israel of which you are speaking? It is the spirit of fulfillment. Fulfillment of what? Fulfillment of the simple truth that man has been created for a purpose (...) Our purpose is the upbuilding of peace (...) And that is its spirit, the spirit of Israel (...) the people of Israel was charged to lead the way to righteousness and justice."