A bold, urgent appeal from the acclaimed columnist and political commentator, addressing one of the most important issues of our time.

In Peter Beinart’s view, one story dominates Jewish communal life: that of persecution and victimhood. It is a story that erases much of the nuance of Jewish religious tradition and warps our understanding of Israel and Palestine. After Gaza, where Jewish texts, history, and language have been deployed to justify mass slaughter and starvation, Beinart argues, Jews must tell a new story. After this war, whose horror will echo for generations, they must do nothing less than offer a new answer to the question: What does it mean to be a Jew?

Beinart imagines an alternate narrative, which would draw on other nations’ efforts at moral reconstruction and a different reading of Jewish tradition. A story in which Israeli Jews have the right to equality, not supremacy, and in which Jewish and Palestinian safety are not mutually exclusive but intertwined. One that recognizes the danger of venerating states at the expense of human life.

Being Jewish After the Destruction of Gaza is a provocative argument that will expand and inform one of the defining conversations of our time. It is a book that only Peter Beinart could write: a passionate yet measured work that brings together his personal experience, his commanding grasp of history, his keen understanding of political and moral dilemmas, and a clear vision for the future.

Jewish Women who rock. Stories that inspire. Illustrations that pop.

If you loved the bestselling Goodnight stories for Rebel Girls series, you will love Goodnight Golda!

Here are 32 Jewish women who have shaped Jewish history and the Jewish mindset. Some use their wits, other their looks, some their talent, others their perspective. They are the trailblazers, achievers, visionaries and preservers of faith that have shaped our reality, and on whose shoulders we, as young (and not so young) 21st Century Jewish (and other) women, stand.

The women featured range from biblical (Yael and Ester) and history-makers (Anne Frank and Hannah Senesh) to contemporary voices (like Sivan Yaári and Donna Karan) and visionary/activists (like Ruth Bader Ginsburg and Sarah Schenirer), and hail from across the world - from Portugal to USA, UK to Poland, Israel to South Africa, Ethiopia to Canada.

Each heroine has a short biography and entertaining story on how they changed their world and ours. Each heroine has her own gorgeous illustration – contemporary, vivid and fun. This is a book for the future heroines of the Jewish people, and beyond.

From Musina in the furthest north to Mossel Bay on the distant southern Cape coast, from Springbok in the far west to Mbombela on the very edge of the country’s eastern border, there are few places in South Africa with a Jewish presence that Rabbi Moshe Silberhaft has not travelled to. For over three decades, he has been the public face of Judaism in places where few Jews live today. For hundreds of his far-flung brethren, he has been a living connection to fellow Jews living in the main urban centres. 

In his first book, The Travelling Rabbi – My African Tribe, Rabbi Silberhaft recounted the highlights of his first twenty years as rabbi on the road – the people he met, the many and varied places he visited and the compelling stories behind the communities that once flourished there and where, even today, a Jewish presence remains. This latest book picks up the story from where its much-acclaimed predecessor left off and takes it up to the present day.

A fascinating record of a religious mentor and guide who, over the decades, has established himself as a unique personality in the world of Jewish communal leadership. 

Rabbi Silberhaft began his life-long vocation in 1993, when he was appointed as Spiritual Leader to the Country Communities Department of the South African Jewish Board of Deputies, and thereafter as CEO and Spiritual Leader of the Small Jewish Communities Association of South Africa. Parallel to this, Rabbi Silberhaft is also the long-serving CEO and Spiritual Leader to the African Jewish Congress. In this capacity, he works closely with the Jewish communities of Zimbabwe, Zambia, Mauritius, and other Sub-Saharan African countries with Jewish presence.

An unforgettable testament to hope and the bonds of brotherhood, Miracle reveals the untold story of the boys who escaped the gas chamber in Auschwitz, the only known group of Holocaust survivors to walk away from the jaws of the Nazi killing machine.

Early on the morning of October 10, 1944, eight-hundred boys, aged between 13 and 17, were taken out of Block 11 at Auschwitz. The night before, during a visit by Dr Josef Mengele, their identification cards had been stamped with a solitary German word – gestorben – 'died' in English. They were then marched by 25 bayonet-wielding SS men to Crematorium 5, stripped, and herded into a gas chamber.

This book is the story of a true-life miracle of the fifty-one boys who were pulled from that gas chamber – the only Holocaust survivors known to have escaped such a close brush with the Nazi killing machine – and given a second chance at life. A life, of course, that would be so horrifically snatched from those around them.

Based on the first-hand testimonies of six of the boys, six survivors whose stories are shared in this book for the very first time, Miracle interweaves the lives of the boys and the grander sweep of history in which they were held. The result is an unforgettable tale of hope, faith and fortitude in the face of one of the worst crimes against humanity.

As the West struggles against attempts to destroy it from within and without, key lessons in resilience from its Jewish parent can enable both Christianity and civilization to survive.

Western civilization is facing a critical moment. Foreign enemies sensing its weakness are circling. Internally, the West is being consumed by division, decadence, and demoralization. The October 7 attack on Israel presented it with a choice between civilization and barbarism—a challenge the West has failed. But this damaged society is far from lost if it takes advice from an unexpected source.

Western culture is based upon Christianity, whose own foundations in turn lie in Judaism. The unique survival of the Jewish people offers both the West and its struggling Christian church, as well as secular people who shun religion, priceless lessons in resilience that they must learn if their culture is to survive.

The dramatic story of the Jewish Bund—a revolutionary movement from a vanished world—and its radical vision of solidarity in an age of division.

In the aftermath of the Holocaust, Sam Rothbort created “memory paintings” with the hope of resurrecting the vanished world of his shtetl childhood. Decades later, his great-granddaughter, the award-winning artist Molly Crabapple, discovered these paintings and one stood out: a girl, her dress the color of sky, hurling a rock through a cottage window. Itka the Bundist, Breaking Windows.

Itka is how Crabapple met the Jewish Labor Bund. Once the most influential Jewish political force in eastern Europe, the Bund was secular, socialist, and uncompromisingly anti-Zionist. The Bundists fought for dignity and equality, not in an imagined homeland in Palestine but “here where we live.”

In the first popular history of the Bund, Crabapple re-creates their extraordinary world through dramatic portraits of insurgent poets and antireligious rebels, clandestine revolutionaries and lovers on the barricades. The Bundists live deeply within this violent, volatile, and somehow hopeful period, as their stories interweave with the Russian Revolution and the Holocaust. The Bund’s rise and fall raises the vital question: What can we learn from a movement that, for all its toughness, imagination, and moral clarity, was largely destroyed?

Here Where We Live Is Our Country reanimates a band of idealists who broadened our global political imagination. As we once again contend with nationalism, repression, and the struggle for belonging, the Bund’s remarkable story and message—that liberation, dignity, and solidarity must begin where we stand—reaches across time as a guide to our own urgent moment.

When the whole world is lying, someone must tell the truth.

Berlin, 1943. A group of high-society anti-Nazi dissenters meet for a tea party one late summer afternoon. They do not know that, sitting around the table, is someone poised to betray them all to the Gestapo - revealing their secret to the Nazis' most ruthless detective.

They form a circle of unlikely rebels, drawn from the German elite: two countesses, a diplomat, an intelligence officer, an ambassador's widow and a pioneering headmistress. Meeting in the shadows, rescuing Jews or plotting for a future Germany freed from the Führer's rule, what unites them is a shared loathing of the Nazis, a refusal to bow to Hitler and the courage to perform perilous acts of resistance. Or so they believe.

How did a group of brave, principled rebels, who had successfully defied Adolf Hitler for more than a decade, come to fall into such a lethal trap? And who betrayed them?

Undone from within and pursued to near-destruction by one of the Reich's cruellest men, they showed a heroism that raises a question with new urgency for our time: what kind of person does it take to risk everything and stand up to tyranny?

Whether on a national or a personal level, everyone has a complex relationship with their closest neighbors. Where are the borders? How much interaction should there be? How are conflicts solved? Ancient Israel was one of several small nations clustered in the eastern Mediterranean region between the large empires of Egypt and Mesopotamia in antiquity. Frequently mentioned in the Bible, these other small nations are seldom the focus of the narrative unless they interact with Israel. The ancient Israelites who produced the Hebrew Bible lived within a rich context of multiple neighbors, and this context profoundly shaped Israel. Indeed, it was through the influence of the neighboring people that Israel defined its own identity-in terms of geography, language, politics, religion, and culture. Ancient Israel's Neighbors explores both the biblical portrayal of the neighboring groups directly surrounding Israel-the Canaanites, Philistines, Phoenicians, Edomites, Moabites, Ammonites, and Arameans-and examines what we can know about these groups through their own literature, archaeology, and other sources. Through its analysis of these surrounding groups, this book will demonstrate in a direct and accessible manner the extent to which ancient Israelite identity was forged both within and against the identities of its close neighbors. Animated by the latest and best research, yet written for students, this book will invite readers into journey of scholarly discovery to explore the world of Israel's identity within its most immediate ancient Near Eastern context.

Jeffrey L. Rubenstein offers a translation from the Hebrew of The Formation of the Babylonian Talmud by David Weiss Halivni. Halivni's work is widely regarded as the most comprehensive scholarly examination of the processes of composition and editing of the Babylonian Talmud. Halivni presents the summation of a lifetime of scholarship and the conclusions of his multivolume Talmudic commentary, Sources and Traditions (Meqorot umesorot). Arguing against the traditional view that the Talmud was composed c. 450 CE by the last of the named sages in the Talmud, the Amoraim, Halivni proposes that its formation took place over a much longer period of time, not reaching its final form until about 750 CE. The Talmud consists of many literary strata or layers, with later layers constantly commenting upon and reinterpreting earlier layers. The later layers differ qualitatively from the earlier layers, and were composed by anonymous sages whom Halivni calls Stammaim. These sages were the true author-editors of the Talmud, who reconstructed the reasons underpinning earlier rulings, created the dialectical argumentation characteristic of the Talmud, and formulated the literary units that make up the Talmudic text. Halivni also discusses the history and development of rabbinic tradition from the Mishnah through the post-Talmud legal codes, the types of dialectical analysis found in the different rabbinic works, and the roles of reciters, transmitters, compilers, and editors in the composition of the Talmud. This volume contains an introduction and annotations by Jeffrey Rubenstein.

The gift of the land of Israel by God is an essential element in Jewish identity, religiously and politically. That the gift came at the expense of the local Canaanites has stimulated deep reflections and heated debate in Jewish literature, from the creation of the Bible to the twenty-first century. The essays in this book examine the theological, ethical, and political issues connected with the gift and with the fate of the Canaanites, focusing on classical Jewish texts and major Jewish commentators, legal thinkers, and philosophers from ancient times to the present.

Volume XXII of the distinguished annual Studies in Contemporary Jewry explores the major and rapid changes experienced by a population known variously as "Sephardim," "Oriental" Jews and "Mizrahim" over the last fifty years. Although Sephardim are popularly believed to have originated in Spain or Portugal, the majority of Mizrahi Jews today are actually the descendants of Jews from Muslim and Arab countries in the Middle East, North Africa, and Asia. They constitute a growing proportion of Israeli Jewry and continue to revitalize Jewish culture in places as varied as France, Latin America, and the United States.
Sephardic Jewry and Mizrahi Jews offers a collection of new scholarship on the issues of self-definition and identity facing Sephardic Jewry. The essays draw on a variety of disciplines--demography, history, political science, sociology, religious and gender studies, anthropology, and literature. Contributors explore the issues surrounding the emergence and increasingly wide usage of "Mizrahi" in place of "Sephardic," as well as the invigoration of Sephardic Judaism. They look at the evolution of Sephardic politics in Israel through the dramatic rise and continuing influence of the Shas political party and its spiritual leader, Rabbi Ovadia Yosef. Other contributors examine the variegated nature of Mizrahi immigration to Israel, fictional portraits of female Mizrahi immigrants to Israel in the 1940s and 1950s, contemporary Mizrahi Israel feminism, modern Arab historiography's portrayal of Jews of Muslim lands, and the changing Sephardic halakhic tradition.

Transforming Relations is a collection of original essays on the history of Jews and Christians in antiquity, the Middle Ages, and the modern era that honors the influential work of Michael A. Signer (1945-2009). Reflecting the breadth of Signer's research and pedagogical interests, the essays treat various aspects of the Jewish-Christian relationship through the centuries, from the divine law in antiquity to philosemitism in contemporary Christianity, from scriptural interpretation in the twelfth century to Christian Hebraism in the fifteenth, and from the presentation of Christianity in the Talmud and Midrashim to modern Christian understandings of Judaism. The essays are unified in their emphases on two principles that pervade Signer's own scholarly work: that the sacred texts shared by Jews and Christians serve simultaneously as a point of convergence and divergence for the two religious communities, and that modern practitioners of Judaism and Christianity must recognize and appreciate the other as part of a living tradition. A fitting tribute to Signer's wide-ranging work, the volume aims to complement and continue his passionate and learned work of transforming relations between Jews and Christians. It will appeal to a broad readership, including historians of Judaism and Christianity, scholars of the Middle Ages, students of the history of biblical exegesis, and systematic theologians.

The emergence of formative Judaism has traditionally been examined in light of a theological preoccupation with the two competing religious movements, 'Christianity' and 'Judaism' in the first centuries of the Common Era. In this book Ariel Schremer attempts to shift the scholarly consensus away from this paradigm, instead privileging the rabbinic attitude toward Rome, the destroyer of the temple in 70 C.E., over their concern with the nascent Christian movement. The palpable rabbinic political enmity toward Rome, says Schremer, was determinative in the emerging construction of Jewish self-identity. He asserts that the category of heresy took on a new urgency in the wake of the trauma of the Temple's destruction, which demanded the construction of a new self-identity. Relying on the late 20th-century scholarly depiction of the slow and measured growth of Christianity in the empire up until and even after Constantine's conversion, Schremer minimizes the extent to which the rabbis paid attention to the Christian presence. He goes on, however, to pinpoint the parting of the ways between the rabbis and the Christians in the first third of the second century, when Christians were finally assigned to the category of heretics.

Drawing on the great progress in Talmudic scholarship over the last century, The Stabilization of Rabbinic Culture is both an introduction to a close reading of rabbinic literature and a demonstration of the development of rabbinic thought on education in the first centuries of the Common Era. In Roman Palestine and Sasanid Persia, a small group of approximately two thousand Jewish scholars and rabbis sustained a thriving national and educational culture. They procured loyalty to the national language and oversaw the retention of a national identity. This accomplishment was unique in the Roman Near East, and few physical artifacts remain. The scope of oral teaching, however, was vast and was committed to writing only in the high Middle Ages. The content of this oral tradition remains the staple of Jewish learning through modern times.
Though oral learning was common in many ancient cultures, the Jewish approach has a different theoretical basis and different aims. Marc Hirshman explores the evolution and institutionalization of Jewish culture in both Babylonian and Palestinian sources. At its core, he argues, the Jewish cultural thrust in the first centuries of the Common Era was a sustained effort to preserve the language of its culture in its most pristine form. Hirshman traces and outlines the ideals and practices of rabbinic learning as presented in the relatively few extensive discussions of the subject in late antique rabbinic sources. The Stabilization of Rabbinic Culture is a pioneering attempt to characterize the unique approach to learning developed by the rabbinic leadership in late antiquity.

Though considered one of the most important informants about Judaism in the first century CE, the Jewish historian Flavius Josephus's testimony is often overlooked or downplayed. Jonathan Klawans's Josephus and the Theologies of Ancient Judaism reexamines Josephus's descriptions of sectarian disagreements concerning determinism and free will, the afterlife, and scriptural authority. In each case, Josephus's testimony is analyzed in light of his works' general concerns as well as relevant biblical, rabbinic, and Dead Sea texts.
Many scholars today argue that ancient Jewish sectarian disputes revolved primarily or even exclusively around matters of ritual law, such as calendar, cultic practices, or priestly succession. Josephus, however, indicates that the Pharisees, Sadducees, and Essenes disagreed about matters of theology, such as afterlife and determinism. Similarly, many scholars today argue that ancient Judaism was thrust into a theological crisis in the wake of the destruction of the second temple in 70 CE, yet Josephus's works indicate that Jews were readily able to make sense of the catastrophe in light of biblical precedents and contemporary beliefs.
Without denying the importance of Jewish law-and recognizing Josephus's embellishments and exaggerations-Josephus and the Theologies of Ancient Judaism calls for a renewed focus on Josephus's testimony, and models an approach to ancient Judaism that gives theological questions a deserved place alongside matters of legal concern. Ancient Jewish theology was indeed significant, diverse, and sufficiently robust to respond to the crisis of its day.

Volume XXIV of the distinguished annual Studies in Contemporary Jewry explores the question of relations between Jews and Protestants in modern times. One of the four major branches of Christianity, Protestantism is perhaps the most difficult to write about; it has innumerable sects and churches within it, from the loosely organized Religious Society of Friends to the conservative Evangelicals of the Bible Belt. Different strands of Protestantism hold vastly different views on theology, social problems, and politics. These views play out in differing attitudes and relationships between mainstream Protestant churches and Jews, Judaism, and the State of Israel. In this volume, established scholars from multiple disciplines and various countries delve into these essential questions of the "Protestant-Jewish conundrum." The discussion begins with a trenchant analysis of the historical framework in which Protestant ideas towards Jews and Judaism were formed. Contributors delve into diverse topics including the attitudes of the Evangelical movement toward Jews and Israel; Protestant reactions to Mel Gibson's blockbuster "The Passion of the Christ."; German-Protestant behavior during and after Nazi era; and mainstream Protestant attitudes towards Israel and the Israeli-Arab conflict.. Taken as a whole, this compendium presents discussions and questions central to the ongoing development of Jewish-Protestant relations. Studies in Contemporary Jewry seeks to provide its readers with up-to-date and accessible scholarship on questions of interest in the general field of modern Jewish studies. Studies in Contemporary Jewry presents new approaches to the scholarly work of the latest generation of researchers working on Jewish history, sociology, demography, political science, and culture.

In Leaves from the Garden of Eden, Howard Schwartz, a three-time winner of the National Jewish Book Award, has gathered together one hundred of the most astonishing and luminous stories from Jewish folk tradition.
Just as Schwartz's award-winning book Tree of Souls: The Mythology of Judaism collected the essential myths of Jewish tradition, Leaves from the Garden of Eden collects one hundred essential Jewish tales. As imaginative as the Arabian Nights, these stories invoke enchanted worlds, demonic realms, and mystical experiences. The four most popular types of Jewish tales are gathered here--fairy tales, folktales, supernatural tales, and mystical tales--taking readers on heavenly journeys, lifelong quests, and descents to the underworld. King David is still alive in the City of Luz, which the Angel of Death cannot enter, and somewhere deep in the forest a mysterious cottage contains the candle of your soul. In these stories, a bride who is not careful may end up marrying a demon, while the charm sewn into a dress may drive a pious woman to lascivious behavior. There is a dybbuk lurking in a well, a book that comes to life, and a world where Lilith, the Queen of Demons, seduces the unsuspecting. Here too are Jewish versions of many of the best-known tales, including "Cinderella," "Snow White," and "Rapunzel." Schwartz's retelling of one of these stories, "The Finger," inspired Tim Burton's film Corpse Bride.
With its broad selection from written and oral sources, Leaves from the Garden of Eden is a landmark collection, representing the full range of Jewish folklore, from the Talmud to the present. It is a must-read for everyone who loves fiction and an ideal holiday gift.

In Gendering Disgust in Medieval Religious Polemic, Alexandra Cuffel analyzes medieval Jewish, Christian, and Muslim uses of gendered bodily imagery and metaphors of impurity in their visual and verbal polemic against one another. Drawing from a rich array of sources-including medical texts, bestiaries, Muslim apocalyptic texts, midrash, biblical commentaries, kabbalistic literature, Hebrew liturgical poetry, and theological tracts from late antiquity to the mid-fourteenth century-Cuffel examines attitudes toward the corporeal body and its relationship to divinity. She shows that these religious traditions shared notions of the human body as distasteful, with many believers viewing corporeality and communion with the divine as incompatible. In particular, she explores how authors from each religious tradition targeted the woman's body as antithetical to holiness. Foul smell, bodily fluids and states, and animals were employed by these religious communities as powerful tropes, which they used to mark their religious opponents as sinful, filthy, and unacceptable. By defining and denigrating the religious "other," each group wielded bodily insult as a means of resistance, of inciting violence, and of creating community boundaries. Representations of impurity or filth designed to inspire revulsion served also to reassure audiences of their religious and sometimes physical superiority and to encourage oppressive measures toward the minority. Yet, even in the midst of opposing one another, their very polemic demonstrates that Jews, Christians, and Muslims held basic cultural assumptions and symbols in common while inflecting their meanings differently.

Winner of the Manfred Lautenschlaeger Award for Theological Promise
Matthew Thiessen offers a nuanced and wide-ranging study of the nature of Jewish thought on Jewishness, circumcision, and conversion. Examining texts from the Hebrew Bible, Second Temple Judaism, and early Christianity, he gives a compelling account of the various forms of Judaism from which the early Christian movement arose.
Beginning with analysis of the Hebrew Bible, Thiessen argues that there is no evidence that circumcision was considered to be a rite of conversion to Israelite religion. In fact, circumcision, particularly the infant circumcision practiced within Israelite and early Jewish society, excluded from the covenant those not properly descended from Abraham. In the Second Temple period, many Jews began to subscribe to a definition of Jewishness that enabled Gentiles to become Jews. Other Jews, such as the author of Jubilees, found this definition problematic, reasserting a strictly genealogical conception of Jewish identity. As a result, some Gentiles who underwent conversion to Judaism in this period faced criticism because of their suspect genealogy.
Thiessen's examination of the way in which Jews in the Second Temple period perceived circumcision and conversion allows a deeper understanding of early Christianity. Contesting Conversion shows that careful attention to a definition of Jewishness that was based on genealogical descent has crucial implications for understanding the variegated nature of early Christian mission to the Gentiles in the first century C.E.

In Hermeneutics of Holiness, Naomi Koltun-Fromm examines the ancient nexus of holiness and sexuality and explores its roots in the biblical texts as well as its manifestations throughout ancient and late-ancient Judaism and early Syriac Christianity. In the process, she tells the story of how the biblical notions of "holy person" and "holy community" came to be defined by the sexual and marriage practices of various interpretive communities in late antiquity.
Koltun-Fromm seeks to explain why sexuality, especially sexual restraint, became a primary demarcation of sacred community boundaries among Jews and Christians in fourth-century Persian-Mesopotamia. She charts three primary manifestations of holiness: holiness ascribed, holiness achieved, and holiness acquired through ritual purity. Hermeneutics of Holiness traces the development of these three concepts, from their origin in the biblical texts to the Second Temple literature (both Jewish and Christian) to the Syriac Christian and rabbinic literature of the fourth century. In so doing, this book establishes the importance of biblical interpretation for late ancient Jewish and Christian practices, the centrality of holiness as a category for self-definition, and the relationship of fourth-century asceticism to biblical texts and interpretive history.

Drawing on traditions of Jewish biblical commentary, the author employs the Creation account in Genesis to show how understanding God's creativity can give us courage to go on when we contemplate a future of continued trials and failures, because we can reaffirm that we are created in God's image.

Passover and Easter constitute for Jews and Christians respectively the most important festivals of the year. Although sharing a common root, the feasts have developed in quite distinct ways in the two traditions, in part independently of one another and in part in reaction against the other. Following the pattern set in earlier volumes in this series, these two volumes bring together a group of distinguished Jewish and Christian scholars to explore the history of the two celebrations, paying particular attention to similarities and connections between them as well as to differences and contrasts. They not only present a convenient summary of current historical thought but also open up new perspectives on the evolution of these annual observances. Volume 6 focuses on the contexts in which they occur--the periods of preparation for the feasts in the respective calendars and their connection to Shavuot/Pentecost--as well as to their traditional expression in art and music. Volume 5, also in the series, focuses especially on the origins and early development of the feasts and on the way that established practices have changed in recent years. At the same time, the essays raise some fundamental questions about the future. Have modern human beings so lost the sense of sacred time in their lives, for instance, that these great feasts can never again be what they once were for former generations of believers? And what about recent attempts by some Christians to enter into their heritage by celebrating a Jewish Seder as part of their annual Holy Week and Easter services? Specialists and general readers alike will find much to interest and challenge them within these two additions to what has become a highly regarded series in the world of liturgical scholarship.

"In these companion volumes of essays, Jewish and Christian liturgical scholars examine, from historical, theological, and aesthetic perspectives, the practices and intricate interrelationships of Passover and Easter. Several essays lament the antisemitism that has infected the Easter liturgy, and one-Israel Yuval's 'Easter and Passover as Early Jewish-Christian Dialogue'-pushes beyond the oft-told tale of Jewish-Christian enmity to explore ways the development of worship patterns of the two faiths have influenced one another. Both volumes are required purchases for libraries supporting liturgical studies. Volume 5 would also be a good choice for broader collections in the history of Judaism and Christianity." -Choice

The "Nations" are the "seventy nations": a metaphor which, in the Talmudic idiom, designates the whole of humanity surrounding Israel. In this major collection of essays, Levinas considers Judaism's uncertain relationship to European culture since the Enlightenment, problems of distance and integration. It also includes essays on Franz Rosenzweig and Moses Mendelssohn, and a discussion of central importance to Jewish philosophy in the context of general philosophy. This work brings to the fore the vital encounter between philosophy and Judaism, a hallmark of Levinas's thought.