The study of Jewish converts to Christianity in the modern era has long been marginalized in Jewish historiography. Labeled disparagingly in the Jewish tradition as meshumadim (apostates), many earlier Jewish scholars treated these individuals in a negative light or generally ignored them as not properly belonging any longer to the community and its historical legacy. This situation has radically changed in recent years with an outpouring of new studies on converts in variegated times and places, culminating perhaps in the most recent synthesis of modern Jewish converts by Todd Endelman in 2015. While Endelman argues that most modern converts left the Jewish fold for economic, social, or political reasons, he does acknowledge the presence of those who chose to convert for ideological and spiritual motives. The purpose of this volume is to consider more fully the latter group, perhaps the most interesting from the perspective of Jewish intellectual history: those who moved from Judaism to Christianity out of a conviction that they were choosing a superior religion, and out of doubt or lack of confidence in the religious principles and practices of their former one. Their spiritual journeys often led them to suspect their newly adopted beliefs as well, and some even returned to Judaism or adopted a hybrid faith consisting of elements of both religions. Their intellectual itineraries between Judaism and Christianity offer a unique perspective on the formation of modern Jewish identities, Jewish-Christian relations, and the history of Jewish skeptical postures. The approach of the authors of this book is to avoid broad generalizations about the modern convert in favor of detailed case studies of specific converts in four distinct localities: Germany, Russia, Poland, and England, all living in the nineteenth- century. In so doing, it underscores the individuality of each convert's life experience and self-reflection and the need to examine more intensely this relatively neglected dimension of Jewish and Christian cultural and intellectual history.

This book is about what makes food Jewish, or better, who and how one makes food Jewish. Making food Jewish is to negotiate between the local, regional, and now global foods available to eat and the portable Jewish taste preferences Jews have inherited from their sacred texts and calendars. What makes Jewish food "Jewish," and what makes Jewish eating practices continually viable and meaningful are not fixed dietary rules and norms, but rather culinary interpretations and adaptations of them to new times and places - culinary midrash. Jewish cuisine is a fusion of interactions, a reflection of displacement, and intentional positioning and re-positioning vis a vis sacred texts, old and new lands, Jewish and non-Jewish neighbors, old and new "family" combinations, re-imaginings of our personal ethnic, gender, and other identities. Jonathan Brumberg-Kraus questions Jewish identity in particular, and identity generally as something fixed, stable, and singular, and unintentional. Jewish food choices are situational, often temporary, expressions of Jewish identity. It addresses the tension between what Jewish "authoritative" textual sources and their proponents say is Jewish food and Jewish eating, and what Jews actually eat. So while discussing connections between ancient religious texts and modern Jewish food preferences, this book does not stop there. Using examples from his experience, Brumberg-Kraus describes the improvisational characteristics of gastronomic Judaism as the interplay of texts, tastes, artifacts, and everyday practices: not only in the classic sacred texts, but also in Jewish cookbooks and internet blogs on Jewish home cooking; seasonal intensification of "Jewish" food choices (e.g., latkes at Chanukah or keeping kosher for Passover); "safe treif;" the fusion/cultural appropriation of diasporic, "Biblical", and Palestinian foods in new Israeli cuisine; and the impact of the environmentalist "New Jewish Food movement" on contemporary Jewish food choices and identity.

Horse of Karbala is a study of Muharram rituals and interfaith relations in three locations in India: Ladakh, Darjeeling, and Hyderabad. These rituals commemorate an event of vital importance to Shia Muslims: the seventh-century death of the Imam Husain, grandson of the Prophet Muhammad, at the battlefield of Karbala in Iraq. Pinault examines three different forms of ritual commemoration of Husain’s death--poetry-recital and self-flagellation in Hyderabad; stick-fighting in Darjeeling; and the “Horse of Karbala” procession, in which a stallion representing the mount ridden in battle by Husain is made the center of a public parade in Ladakh and other Indian localities. The book looks at how publicly staged rituals serve to mediate communal relations: in Hyderabad and Darjeeling, between Muslim and Hindu populations; in Ladakh, between Muslims and Buddhists. Attention is also given to controversies within Muslim communities over issues related to Muharram such as the belief in intercession by the Karbala Martyrs on behalf of individual believers.

In Making Things Better, A. David Napier demonstrates how anthropological description of non-Western exchange practices and beliefs can be a tonic for contemporary economic systems in which our impersonal relationship to ''things'' transforms the animate elements of social life into inanimate sets of commodities. Such a fundamental transformation, Napier suggests, makes us automatons in globally integrated social circuits that generate a cast of a winners and losers engaged in hostile competition for wealth and power. Our impersonal relations to ''things''-and to people as well-are so ingrained in our being, we take them for granted as we sleepwalk through routine life. Like the surrealist artists of the 1920s who, through their art, poetry, films, and photography, fought a valiant battle against mind-numbing conformity, Napier provides exercises and practica designed to shock the reader from their wakeful sleep. These demonstrate powerfully the positively integrative social effects of more socially entangled, non-Western orientations to ''things'' and to ''people.'' His arguments also have implications for the rights and legal status of indigenous peoples, which are drawn out in the course of the book.

This volume addresses the means and ends of sacrificial speculation by inviting a selected group of specialists in the fields of philosophy, history of religions, and indology to examine philosophical modes of sacrificial speculation - especially in Ancient India and Greece - and consider the commonalities of their historical raison d'etre. Scholars have long observed, yet without presenting any transcultural grand theory on the matter, that sacrifice seems to end with (or even continue as) philosophy in both Ancient India and Greece. How are we to understand this important transformation that so profoundly changed the way we think of religion (and philosophy as opposed to religion) today? Some of the complex topics inviting closer examination in this regard are the interiorisation of ritual, ascetism and self-sacrifice, sacrifice and cosmogony, the figure of the philosopher-sage, transformations and technologies of the self, analogical reasoning, the philosophy of ritual, vegetarianism, and metempsychosis.

Alfred Edersheim's well-researched account of everyday Jewish life at the time the New Testament Gospels took place remains one of the best texts on the subject ever authored. This edition includes the author's appendixes. The reader is taken back to Israel and the surrounding areas more than 2,000 years ago. How the society would appear to the casual traveler, what customs the people practiced, how everyday life proceeded in the Jewish homestead and towns, and how women were treated are topics which Edersheim examines. The author goes into much detail, presenting an evocative picture of a sophisticated ancient society. We also hear of the political landscape of the era, particularly concerning the Pharisees - the leading social and political movement of the time - and its interactions with rival movements such as the Sadducees and Essenes. Religious rites, the layout and ceremonies of ancient Jewish synagogues and temples, and the creation of the ancient religious Talmudic literature, are related.

The book sheds light on various chapters in the long history of Protestant-Jewish relations, from the Reformation to the present. Going beyond questions of antisemitism and religious animosity, it aims to disentangle some of the intricate perceptions, interpretations, and emotions that have characterized contacts between Protestantism and Judaism, and between Jews and Protestants. While some papers in the book address Luther's antisemitism and the NS-Zeit, most papers broaden the scope of the investigation: Protestant-Jewish theological encounters shaped not only antisemitism but also the Jewish Reform movement and Protestant philosemitic post-Holocaust theology; interactions between Jews and Protestants took place not only in the German lands but also in the wider Protestant universe; theology was crucial for the articulation of attitudes toward Jews, but music and philosophy were additional spheres of creativity that enabled the process of thinking through the relations between Judaism and Protestantism. By bringing together various contributions on these and other aspects, the book opens up directions for future research on this intricate topic, which bears both historical significance and evident relevance to our own time.

First published in 1952. The Real Tripitaka gives an account of the seventh century pilgrim's adventures, spiritual and material, both in India and after his return to China. In addition the book contains an account of a Japanese pilgrim's visit to China in the ninth century, which describes the Wu-t'ai Shan, China's great place of Pilgrimage, and an eye-witness's account of the great persecution of Buddhism in 842-845 A.D.

First published in 1972. A revival of interest in primitive religion has been one of the most marked characteristics of British social anthropology of recent years. Inspired by the work of Audrey Richards, whose writing on ritual contains many of the insights that have been developed in later studies, this volume uses material drawn from all over Africa and Polynesia. The contributors include: Raymond Firth, Esther Goody, Aidan Southall, R.G. Abrahams, Edwin Ardener, J.S. La Fontaine, Monica Wilson, Elizabeth Bott, Edmund Leach and P.H. Gulliver.

Celebrating on the Journey - A Guide to a Catholic-Jewish Seder for 100 is a one of a kind guide that provides the reader with the essentials of a hands-on guide which will enable a spiritual encounter and "Faithing"- "Befriending" transformation. The guide is introduced with a no-nonsense set of questions and answers which will aid you in the "Plan" and "Organizational" phases of your Seder meal. These Q/A's address the critical Who, What, Why, Where, When and How issues which have to be taken into consideration in the beginning phases of your planning. If this is your communities first Seder approval steps should begin the month after Easter this year for next year. It takes 4 - 6 weeks to unfold the process before the date and time of your Seder. In the initial phase of discussion ---a short 'theological reflection' introduces a theological understanding of the Passover in reference to the Last Supper. The Seder celebration itself is symbolic of many different foods, prayers, songs and gestures. These are covered so that a complete catechesis may be done. Your guide has 14 individual appendices to which (each issue) of the process is covered. People's time is important. A core team must be developed. To achieve this end, appendices 1, 2, 3,4 and 5 are worksheets in which you can develop the core team and team members. Protocol should be followed. This must be a team effort not just several select souls. Appendix 8 contains recipies which each of the attendees of the Seder are to bring. Each family is requested to bring enough for themselves plus four extra attendees. There will be a 'sign-up' weekend at which recipes can be chosen. Concluding, the last two appendices contain: #13 Tips for a successful Seder; and, #14 Bibliography and Resources.

This thought-provoking book explores medieval perceptions of pilgrimage, gender and space. It examines real life evidence for the widespread presence of women pilgrims, as well as secular and literary texts concerning pilgrimage and women pilgrims represented in the visual arts. Women pilgrims were inextricably linked with sexuality and their presence on the pilgrimage trails was viewed as tainting sacred space.

eBook available with sample pages: 0203463803

Women rabbis are changing the face of Judaism. Discover how their interpretations of the Torah can enrich your perspective. "Rich and engaging makes available to a wide readership the collective wisdom of women who have changed the face of Judaism." Judith Plaskow, author, Standing Again at Sinai: Judaism from a Feminist Perspective; Professor of Religious Studies, Manhattan College Here, for the first time, women's unique experiences and perspectives are applied to the entire Five Books of Moses, offering all of us the first comprehensive commentary by women. In this groundbreaking book, more than 50 women rabbis come together to offer us inspiring insights on the Torah, in a week-by-week format. Included are commentaries by the first women ever ordained in the Reform, Reconstructionist and Conservative movements, and by many other women across these denominations who serve in the rabbinate in a variety of ways. This rich resource offers new perspectives to inspire all of us to gain deeper meaning from the Torah and a heightened appreciation of Judaism. A major contribution to modern biblical commentary. The gift of choice for every young woman s bat mitzvah, and for anyone wanting a new, exciting view of Torah. Contributing Rabbis: Rebecca T. Alpert Lia Bass Miriam Carey Berkowitz Elizabeth Bolton Analia Bortz Sharon Brous Judith Gary Brown Nina Beth Cardin Diane Aronson Cohen Sandra J. Cohen Cynthia A. Culpeper Lucy H.F. Dinner Lisa A. Edwards Amy Eilberg Sue Levi Elwell Rachel Esserman Helaine Ettinger Susan Fendrick Lori Forman Dayle A. Friedman Elyse D. Frishman Nancy Fuchs-Kreimer Shoshana Gelfand Laura Geller Elyse M. Goldstein Julie K. Gordon Claire Magidovitch Green Rosette Barron Haim Jill Hammer Karyn D. Kedar Sarra Levine Valerie Lieber Ellen Lippmann Sheryl Nosan Stacy K. Offner Sara Paasche-Orlow Barbara Rosman Penzner Hara E. Person Audrey S. Pollack Sally J. Priesand Geela-Rayzel Raphael Laura M. Rappaport Debra Judith Robbins Rochelle Robins Gila Colman Ruskin Sandy Eisenberg Sasso Ilene Schneider Rona Shapiro Michal Shekel Beth J. Singer Sharon L. Sobel Ruth H. Sohn Julie Ringold Spitzer z l Shira Stern Pamela Wax Nancy Wechsler-Azen Nancy H. Wiener Elana Zaiman"

Sacred Space: Shrine, City, Land - a collection of articles that deal with Holy Places from Antiquity to the present; from the lands of the Fertile Crescent to Europe, India, Japan and Mexico; from mountains and seas to temples, cities and countries; from the construction, perception and functioning of sacred sites to the psychotic breakdowns they bring on some visitors.

Connected Places examines the words and actions of people who live in regions in the state of Maharashtra in western India to illustrate the idea that regions are not only created by humans, but given meaning through religious practices. By exploring the people living in the area of Maharashtra, Feldhaus draws some very interesting conclusions about how people differentiate one region from others, and how we use stories, rituals, and ceremonies to recreate their importance. Feldhaus discovers that religious meanings attached to regions do not necessarily have a political teleology. According to Feldhaus, "There is also a chance, even now, that religious imagery can enrich the lives of individuals and small communities without engendering bloodshed and hatred."