The history of the Palestine War does not only concern military history. It also involves social, humanitarian and religious history, as in the case of the Roman Catholic Diocese of Jerusalem. A Liminal Church offers a complex narrative of the Latin patriarchal diocese, commonly portrayed as monolithically aligned with anti-Zionist and anti-Muslim positions during the "long" year of 1948. Making use of largely unpublished archives in the Middle East, Europe and the United States, including the recently released Pius XII papers, Maria Chiara Rioli depicts a church engaged in multiple and sometimes contradictory pastoral initiatives, amid harsh battles, relief missions for Palestinian refugees, theological reflections on Jewish converts to Catholicism, political relations with the Israeli and Jordanian authorities, and liturgical responses to a fluid and uncertain scenario. The pieces of this history include the Jerusalem grand mufti's appeal to Pius XII to support the Arab cause, the Catholic liturgies for peace and international mobilization during the Palestine War and Suez crisis, refugees petitioning the patriarch for aid, and Jewish converts establishing Christian kibbutzim. New archival collections and records reveal hidden aspects of the lives of women, children and other silenced actors, faith communities and religious institutions during and after 1948, connecting narratives that have been marginalized by a dominant historiography more focused on military campaigns or confessional conflicts. A Liminal Church weaves diocesan history with global history. In the momentous decade from 1946 to 1956, the study of the transnational Jerusalem Latin diocese, as split between Israel, Jordan, Egypt and Cyprus, with ties to diaspora and religious international networks and comprising clergy from all over the world, attests to the possibilities of contrapuntal narratives, reintroducing complexity to a deeply and painfully polarized debate, exposing false assumptions and situating changes and ruptures in a long-term perspective.

This book includes the whole transcription of the trial of a converted Muslim (Morisco) from Toledo, condemned to die at the stake at the beginning of the 17th century. In their study of the trial, the authors address the question of how and to what extent Inquisition documents can be used as an historical source by contextualizing and analysing its multifaceted aspects as well as its protagonists and participants, victim, witnesses, and inquisitors. The authors elucidate the beliefs and practices of the culprit, situating his ordeal in the framework of Morisco life and its connections with North African Islam. By so doing they shed light on questions of Inquisitorial procedure, witnessing and testimony, the extent of confession, the effects of life in prison, the relations of trust between inmates and the consequences of isolation.

In May 1933, a young man named Rudolf Schwab fled Nazi-occupied Germany. His departure allegedly came at the insistence of a close friend who later joined the Party. Schwab eventually arrived in South Africa, one of the few countries left where Jews could seek refuge, and years later, resumed a relationship in letters with the Nazi who in many ways saved his life. From Things Lost: Forgotten Letters and the Legacy of the Holocaust is a story of displacement, survival, and an unlikely friendship in the wake of the Holocaust via an extraordinary collection of letters discovered in a forgotten trunk. Only a handful of extended Schwab family members were alive in the war's aftermath. Dispersed across five continents, their lives mirrored those of countless refugees who landed in the most unlikely places. Over years in exile, a web of communication became an alternative world for these refugees, a place where they could remember what they had lost and rebuild their identities anew. Among the cast of characters that historian Shirli Gilbert came to know through the letters, one name that appeared again and again was Karl Kipfer. He was someone with whom Rudolf clearly got on exceedingly well-there was lots of joking, familiarity, and sentimental reminiscing. ""That was Grandpa's best friend growing up,"" Rudolf's grandson explained to Gilbert; ""He was a Nazi and was the one who encouraged Rudolf to leave Germany. . . . He also later helped him to recover the family's property."" Gilbert takes readers on a journey through a family's personal history wherein we learn about a cynical Karl who attempts to make amends for his ""undemocratic past,"" and a version of Rudolf who spends hours aloof at his Johannesburg writing desk, dressed in his Sunday finest, holding together the fragile threads of his existence. The Schwab family's story brings us closer to grasping the complex choices and motivations that-even in extreme situations, or perhaps because of them-make us human. In a world of devastation, the letters in From Things Lost act as a surrogate for the gravestones that did not exist and funerals that were never held. Readers of personal accounts of the Holocaust will be swept away by this intimate story.

In this volume, Hanna Vanonen offers a fresh view to the Milhamah and Sefer ha-Milhamah manuscripts by producing a thorough close-reading analysis of them, paying attention not only to their contents but also to manuscripts as material artifacts. Vanonen demonstrates that studying the stability and instability of the War traditions does more justice to the complex material than a traditional chronological literary-critical model. In addition, Vanonen argues that at least liturgical use and study purposes may have created needs for producing different manuscripts that were simultaneously important.

Mordecai M. Kaplan (1881-1983), founder of Reconstructionism and the rabbi who initiated the first Bat Mitzvah, also produced the longest Jewish diary on record. In twenty-seven volumes, written between 1913 and 1978, Kaplan shares not only his reaction to the great events of his time but also his very personal thoughts on religion and Jewish life. In Communings of the Spirit: The Journals of Mordecai M. Kaplan Volume III, 1942-1951, readers experience his horror at the persecution of the European Jews, as well as his joy in the founding of the State of Israel. Above all else, Kaplan was concerned with the survival and welfare of the Jewish people. And yet he also believed that the well-being of the Jewish people was tied to the safety and security of all people. In his own words, "Such is the mutuality of human life that none can be saved, unless all are saved". In the first volume of Communings of the Spirit, editor Mel Scult covers Kaplan's early years as a rabbi, teacher of rabbis, and community leader. In the second volume, readers experience the economic problems of the 1930s and their shattering impact on the Jewish community. The third volume chronicles Kaplan's spiritual and intellectual journey in the 1940s. With candour and vivid detail, Kaplan explores his evolving beliefs concerning a democratic Judaism; religious naturalism; and the conflicts, uncertainties, and self-doubts he faced in the first half of the twentieth century, including his excommunication by the ultra-Orthodox in 1945 for taking a more progressive approach to the liturgy. In his publications, Kaplan eliminated the time-honored declarations of Jewish chosen-ness as well as the outdated doctrines concerning the resurrection of the dead. He wanted a prayer book that Jews could feel reflected their beliefs and experiences; he believed that people must mean what they say when they pray. Kaplan was a man of contradictions, but because of that, all the more interesting and significant. Scholars of Judaica and rabbinical studies will value this honest look at the preeminent American Jewish thinker and rabbi of our times.

A trial lawyer by trade, a Christian by heart - author Mark Lanier has trained in biblical languages and devoted his life to studying and living the Bible. Living daily with the demands of his career and the desire for a godly life, Lanier recognizes the importance and challenge of finding daily time to spend in God's Word. His study of the first five books of the Bible - the Torah, the Law - has brought Life to his life. In Torah for Living, Lanier shares a year's worth of devotionals - one for each day of the year. In each devotional, Lanier reflects on the biblical text, relates the text to the struggles facing faithful readers of the Bible, and concludes with a prayer for the day.

In the last several decades since the first publications of the biblical Dead Sea Scrolls, a revolution has occurred in the understanding of the history of the text of the Hebrew Bible during the Second Temple period. The present volume is a collection of articles documenting that revolution, written by Sidnie White Crawford over an almost thirty-year period beginning in 1990. As a member of the editorial team responsible for publishing the Qumran scrolls, the author was responsible for the critical editions of nine Deuteronomy scrolls and the four Reworked Pentateuch manuscripts; thus, her work played a critical role in the changing understanding of the textual history of the Pentateuch,especially the book of Deuteronomy and the Rewritten Bible texts. The author's lifework is brought together here in an accessible format. While the majority of the articles are reprints, the volume will close with two major new pieces: a text-critical study of the Deuteronomic Paraphrase of the Temple Scroll and a comprehensive overview of the history of the text of the Pentateuch.

Luke, the eponymous author of the gospel that bears his name as well as the book of Acts, wrote the largest portion of the New Testament. Luke is generally thought to be a gentile. This book addresses a question raised by Jesus's disciples at the very beginning of Acts: "Lord, will you at this time restore the kingdom to Israel?" The question is freighted with political and national significance as it inquires about the restoration of political sovereignty to the Jewish people. This book investigates Luke's perspective on the salvation of Israel in light of Jewish restoration eschatology. It situates Luke-Acts in the aftermath of the destruction of the Second Temple in 70 CE. The author of Luke-Acts did not write the Jews off but still awaited the restoration of Israel. Luke conceived of Israel's eschatological restoration in traditional Jewish terms. The nation of Israel would experience liberation in the fullest sense, including national and political restoration. Luke's Jewish Eschatology builds upon the appreciation of the Jewish character of early Christianity in the decades after the Holocaust, which has witnessed the reclamation of the Jewishness of the historical Jesus and even Paul.