The first half of the book of Daniel contains world-famous stories like the Writing on the Wall. These stories have mostly been transmitted in Aramaic, not Hebrew, as has the influential apocalypse of Daniel 7. This Aramaic corpus shows clear signs of multiple authorship. Which different textual layers can we tease apart, and what do they tell us about the changing function of the Danielic material during the Second Temple Period? This monograph compares the Masoretic Text of Daniel to ancient manuscripts and translations preserving textual variants. By highlighting tensions in the reconstructed archetype underlying all these texts, it then probes the tales' prehistory even further, showing how Daniel underwent many transformations to yield the book we know today.

Pinchas Giller offers a wide-ranging overview of the most influential school of kabbalah in modernity, the Jerusalem kabbalists of the Beit El Yeshivah. The school is associated with the writings and personality of a charismatic Yemenite Rabbi, Shalom Shar'abi. Shar'abi's activity overwhelmed the Jerusalem Kabbalah of the eighteenth-century, and his acolytes are the most active mystics in contemporary Middle Eastern Jewry to this day. Today, this meditative tradition is rising in popularity in Jerusalem, New York, and Los Angeles, both among traditional Beit El kabbalists and memebers of the notorious Kabbalah Learning Centers. After providing the historical setting, Giller examines the characteristic mystical practices of the Beit El School. The dominant practice is that of ritual prayer with mystical "intentions", or kavvanot. The kavvanot themselves are the product of thousands of years of development, and incorporate many traditions and bodies of lore. Giller examines the archaeology of the kavvanot literature, the principle of the sacred names that make up the majority of kavvanot, the development of particular rituals, and the innovative mystical and devotional practices of the Beit El kabbalists to this day. The first book in the English language to address the character and spread of jewish mysticism through the Middle East in early modernity, it will be a guide post for further study of this vast topic.

Space and Conversion in Global Perspective examines experiences of conversion as they intersect with physical location, mobility, and interiority. The volume's innovative approach is global and encompasses multiple religious traditions. Conversion emerges as a powerful force in early modern globalization. In thirteen essays, the book ranges from the urban settings of Granada and Cuzco to mission stations in Latin America and South India; from villages in Ottoman Palestine and Middle-Volga Russia to Italian hospitals and city squares; and from Atlantic slave ships to the inner life of a Muslim turned Jesuit. Drawing on extensive archival and iconographic materials, this collection invites scholars to rethink conversion in light of the spatial turn. Contributors are: Paolo Aranha, Emanuele Colombo, Irene Fosi, Mercedes Garcia-Arenal, Agnieszka Jagodzinska, Aliocha Maldavsky, Giuseppe Marcocci, Susana Bastos Mateus, Adriano Prosperi, Gabriela Ramos, Rocco Sacconaghi, Felicita Tramontana, Guillermo Wilde, and Oxana Zemtsova.

Ezekiel's Visionary Temple in Babylonian Context examines evidence from Babylonian sources to better understand Ezekiel's vision of the future temple as it appears in chapters 40-48. Tova Ganzel argues that Neo-Babylonian temples provide a meaningful backdrop against which many unique features of Ezekiel's vision can and should be interpreted. In pointing to the similarities between Neo-Babylonian temples and the description in the book of Ezekiel, Ganzel demonstrates how these temples served as a context for the prophet's visions and describes the extent to which these similarities provide a further basis for broader research of the connections between Babylonia and the Bible. Ultimately, she argues the extent to which the book of Ezekiel models its temple on those of the Babylonians. Thus, this book suggests a comprehensive picture of the book of Ezekiel's worldview and to contextualize its visionary temple by comparing its vision to the actual temples surrounding the Judeans in exile.

The mystery of lost, apocryphal Jewish-Christian gospels has intrigued scholars for centuries. Scholars have also debated whether the Ebionites with their low Christology or the more "orthodox" Nazarenes are the genuine successors of the early Jerusalem church. This book provides a fresh assessment of the patristic sources and the scholarly theories on the number and contents of Jewish-Christian gospels. A new approach, the study of indicators of Jewish-Christian profiles, shows the artificial nature of the church fathers' heretical discourse, bringing forth previously neglected connections between various Jewish-Christian movements. This book also challenges the widely accepted theory of three Jewish-Christian gospels bringing the Gospel of the Hebrews closer to its synoptic cousins-not, however, as a witness of the earliest Jesus traditions but as a post-synoptic composition.

The contributors and editors dedicate this volume of research to Professor Stefan C. Reif on the occasion of his 75th birthday. Together these twenty papers reflect our appreciation for his exemplary scholarship and lifelong commitment to acquaint our world with the theological and cultural riches of Jewish Studies. This collection reflects the breadth of Prof. Reif's interests insofar as it is a combination of Second Temple studies and Jewish studies on the roots of Jewish prayer and liturgy which is his main field of expertise. Contributions on biblical and second temple studies cover Amos, Ben Sira, Esther, 2 Maccabees, Judith, Wisdom, Qumran Psalms, and James. Contributions on Jewish studies cover nuptial and benedictions after meals, Adon Olam, Passover Seder, Amidah, the Medieval Palestinian Tefillat ha-Shir, and other aspects of rabbinic liturgy. Moreover, the regional diversity of scholars from Israel, continental Europe, the United Kingdom, Ireland and North America mirrors Stefan's travels as a lecturer and the reach of his publications. The volume includes a foreword of appreciation and a bibliographic list of Professor Reif's works.

Tobiah's travel with the angel in Tobit chapter six constitutes a singular moment in the book. It marks a before and after for Tobiah as a character. Considered attentively, Tobit six reveals a remarkable richness in content and form, and functions as a crucial turning point in the plot's development. This book is the first thorough study of Tobit six, examining the poetics and narrative function of this key chapter and revisiting arguments about its meaning. A better understanding of this central chapter deepens our comprehension of the book as a whole.

This is a study of two metaphors, 'an eternal planting' and 'a house of holiness', which were used extensively by the DSS Community in expression of their self-understanding. These two metaphors embrace a wide range of biblical themes which they appropriated for themselves. The sectarian writings and non-sectarian writings used by the community have been examined in order to bring out the theology behind these two metaphors. Each passage is compared and contrasted primarily with the Hebrew Bible to see how the text has been reworked or nuanced to suit its new context.

It is concluded that these two metaphors express the deep yearning of the DSS Community for a complete restoration of Israel, for a return to Edenic conditions as before the Fall, and for a temple which was pure. These metaphors contribute to the community's self-understanding of themselves as the 'eternal planting', or True Israel, the faithful remnant, who practised justice and righteousness and awaited the eschaton. They beleived that they were indeed a 'kingdom of priests and a holy nation'. They understood themselves to be a proleptic temple in advance of the eschatological temple to be built by God. They were also the true priests, functioning in God's heavenly temple carrying out the priestly ministry of atonement, teaching, intercession, and blessing. These two metaphors appear to be quite distinct at first sight, but on closer examination they are seen to convey many complementary theological ideas.

This unique study is the first systematic examination to be undertaken of the high priesthood in ancient Israel, from the earliest local chief priests in the pre-monarchic period down to the Hasmonaean priest-kings in the first century BCE. It discusses material from the Old Testament and Apocrypha, together with contemporary documents and coins. It challenges the view that by virtue of his office the high priest became sole political leader of the Jews in later times.

"Qumranica Minora II: Thematic Studies on the Dead Sea Scrolls" brings together fourteen previously published studies of Florentino Garcia Martinez on a variety of thematic topics from the Dead Sea Scrolls, including English translations of essays that were hitherto only available in French or Spanish. The studies range from essays on the interpretation of the biblical texts in the Scrolls, to more general studies on topics such as priestly functions in a community without temple, Messianism, magic, wisdom, sonship between the Old and the New Testament, and the "other" in the Dead Sea Scrolls or at Qumran.

The fourth century is often referred to as the first Christian century, and for the Jews a period of decline and persecution. But was this change really so immediate and irreversible? What was the real impact of the Christianization of the Roman Empire on the Jews, especially in their own land?

Stemberger draws on all available sources, literary and archaeological, Christian as well as pagan and Jewish, to reconstruct the history of the different religious communities of Palestine in the fourth century.

This book demonstrates how lively, creative, and resourceful the Jewish communities remained.

This book discusses the decoration types of Sephardic illuminated Bibles. Unlike illuminated Passover manuscripts from the same period with their rich figurative and narrative picture cycles, Bibles are almost exclusively aniconic. Whereas the former borrow heavily from Christian art, the Bibles are entirely indebted to Islamic culture. The volume elaborates in particular on the cultural history of the decorative motifs and types of ornamentation in an era of cultural transition in Iberia and culture struggle within Spanish Jewry. The first two chapters describe the cultural, social and artistic background in which the Bibles were produced, whereas the other chapters describe the works of the different schools and discuss them within different cultural, historical and social contexts.
The text is accompanied by 10 color plates and 141 black-and-white figures.

Liturgy, a complex interweaving of word, text, song, and behavior is a central fixture of religious life in the Jewish tradition. It is unique in that it is performed and not merely thought. Because liturgy is performed by a specific group at a specific time and place it is mutable. Thus, liturgical reasoning is always new and understandings of liturgical practices are always evolving. Liturgy is neither preexisting nor static; it is discovered and revealed in every liturgical performance.
Jewish Liturgical Reasoning is an attempt to articulate the internal patterns of philosophical, ethical, and theological reasoning that are at work in synagogue liturgies. This book discusses the relationship between internal Jewish liturgical reasoning and the variety of external philosophical and theological forms of reasoning that have been developed in modern and post liberal Jewish philosophy. Steven Kepnes argues that liturgical reasoning can reorient Jewish philosophy and provide it with new tools, new terms of discourse and analysis, and a new sensibility for the twenty-first century.
The formal philosophical study of Jewish liturgy began with Moses Mendelssohn and the modern Jewish philosophers. Thus the book focuses, in its first chapters, on the liturgical reasoning of Moses Mendelssohn, Hermann Cohen, and Franz Rosenzweig. However, it attempts to augment and further develop the liturgical reasoning of these figures with methods of study from Hermeneutics, Semiotic theory, post liberal theology, anthropology and performance theory. These newer theories are enlisted to help form a contemporary liturgical reasoning that can respond to such events as the Holocaust, the establishmentof the State of Israel, and interfaith dialogue between Jews, Christians, and Muslims.

Tamara Prosic gives a new explanation of the origins, development and symbolism of Passover. First, she examines Passover from the diachronic perspective, tracing its development from the period before the centralisation of the cult until the second destruction of the temple. Issues with previous scholarship are considered, while at the same time she places the study of Passover within the framework of the new paradigm of historical studies of ancient Israel that advocates the indigenous Canaanitic origin of Israelites. The second part of the book is synchronic in its approach to Passover and deals with its symbolism. Prosic discusses Passover in biblical legends arguing that the pre-Yahwistic Passover was essentially a rite of passage. From there the investigation moves to symbolic elements of Passover such as time symbolism, space symbolism and symbolism of the sacrifice. This is volume 414 in the Journal for the Study of the Old Testament Supplement series.

Continuum announces a new series of classic works of mysticism with representative texts from all the major world religions: Christianity, Islam, Judaism, Hinduism, Buddhism, and Taoism.

A mix of familiar texts with proven sales potential and less familiar works with untapped readerships will introduce the committed of all faiths to key contemplative texts from outside their traditions. Each volume will be bound with lavish, full-color covers, and illustrated throughout.

The Book of Concealed Mystery is a book of the key text of the Kabbalah, a work known as the Zohar ("Splendour"). The Zohar is a commentary on the Torah and although it is sometimes ascribed to a second-century rabbi, Simon Bar-Yochai, the form in which it is most widely known originates with Moses of Leon, a native of Granada, who died in 1305.

The kabbalists believe that the undefinable origin of all things is Ein Sof -- the cause of causes, the infinite, that which underlies everything. The universe emanates from the divine in successive layers called esefiroti. Everything exists in God, but God extends infinitely beyond existence. All we know and are is linked together, pervaded and maintained by the divine. According to The Book of Concealed Mystery, the light of God must be concealed in order to be revealed to creation. Even though the kabbalists believe that ultimately Ein Sof is beyond expression or understanding, the contemplation of God's presence in all things causes our thoughts to be purified

This volume comprises fifteen essays classified in three major sections. Some of these essays raise theoretical and methodological issues while others focus on specific topics. The time span ranges from late biblical period to the present. The volume reflects the current thought of some of the major scholars in the field in various shapes and contexts as well as from a variety of perspectives: inner-biblical, qumranic, New Testament, various rabbinic literature (targumic, midrashic, halachic, and Medieval kabalistic), and some modern interpretation. The essays reflect the contemporary thought of some of the foremost scholars in the field of biblical exegesis from a variety of standpoints, moving the biblical exegesis well beyond its conventional limits, and enriching the knowledge and deepening the understanding of the readers.

Themistius' (4th century CE) paraphrase of Aristotle's Metaphysics 12 is the earliest surviving complete account of this seminal work. Despite leaving no identifiable mark in Late Antiquity, Themistius' paraphrase played a dramatic role in shaping the metaphysical landscape of Medieval Arabic and Hebrew philosophy and theology. Lost in Greek, and only partially surviving in Arabic, its earliest full version is in the form of a 13th century Hebrew translation. In this volume, Yoav Meyrav offers a new critical edition of the Hebrew translation and the Arabic fragments of Themistius' paraphrase, accompanied by detailed philological and philosophical analyses. In doing so, he provides a solid foundation for the study of one of the most important texts in the history of Aristotelian metaphysics.