Rosenzweig's Bible examines the high stakes, both theological and political, of Franz Rosenzweig's attempt to revivify the Hebrew Bible and use it as the basis for a Jewish textual identity. Mara Benjamin's innovative reading of The Star of Redemption places Rosenzweig's best-known work at the beginning of an intellectual trajectory that culminated in a monumental translation of the Bible, thus overturning fundamental assumptions that have long guided the appraisal of this titan of modern Jewish thought. She argues that Rosenzweig's response to modernity was paradoxical: he challenged his readers to encounter the biblical text as revelation, reinventing scripture - both the Bible itself and the very notion of a scriptural text - in order to invigorate Jewish intellectual and social life, but did so in a distinctly modern key, ultimately reinforcing the foundations of German-Jewish post-Enlightenment liberal thought. Rosenzweig's Bible illuminates the complex interactions that arise when modern readers engage the sacred texts of ancient religious traditions.

The State of Israel is the only Western state where the majority of lands are still owned by the State and by a public body related to it (The Jewish National Fund). At the root lies the divine command stating that the Land of Israel belongs to God and therefore should not be traded in perpetuity (Leviticus 25). This principle has been applied to almost all of the State lands, and was established in a Basic Law. Since the 1980s there were many pressures in Israel to privatize at least part of the State's and JNF's lands, due to the general privatization process of Israel's economy, the deepening globalization process, and the transformation of Israel to an individualistic society. However, only a small portion of the lands were privatized, constituting 4% of the area of Israel. The book is based wholly on primary sources. It describes and analyzes the history of the ideological, social and legal processes that took place and their development since the beginning of the 20th century until today - processes that brought about the unique phenomenon of the State of Israel as an advanced capitalistic state whose lands are mostly state-owned.

Understanding the sacred text has been a wonderful yet elusive challenge through the ages. This book is a reading of the Bible, accessible to readers of all backgrounds and levels of familiarity with the biblical text. In contrast to previous works on the subject, "Reading the Sacred Text" focuses on the true meaning of the biblical text rather than the metaphorical or mystical interpretations. It retells, in a captivating and easy-to-follow narrative, the story of the Five Books of Moses, the first books of the Bible.

In this innovative volume contemporary philosophers respond to classic works of Jewish philosophy. For each of twelve central topics in Jewish philosophy, Jewish philosophical readings, drawn from the medieval period through the twentieth century, appear alongside an invited contribution that engages both the readings and the contemporary philosophical literature in a constructive dialogue. The twelve topics are organized into four sections, and each section commences with an overview of the ensuing dialogue and concludes with a list of further readings. The introduction to the volume assesses the current state of Jewish philosophy and argues for a deeper engagement with analytic philosophy, exemplified by the new contributions. Jewish Philosophy Past and Present: Contemporary Responses to Classical Sources is a cutting edge work of Jewish philosophy, and, at the same time, an engaging introduction to the issues that animated Jewish philosophers for centuries and to the texts that they have produced. It is designed to set the agenda in Jewish philosophy for years to come.

The term 'Judeo-Christian' in reference to a tradition, heritage, ethic, civilization, faith etc. has been used in a wide variety of contexts with widely diverging meanings. Contrary to popular belief, the term was not coined in the United States in the middle of the 20th century but in 1831 in Germany by Ferdinand Christian Baur. By acknowledging and returning to this European perspective and context, the volume engages the historical, theological, philosophical and political dimensions of the term's development. Scholars of European intellectual history will find this volume timely and relevant.

Arthur Edward Waite (1857 1942), mystic and historian, was an influential figure in the occult revival of the nineteenth century. Brought up a devout Catholic, he became increasingly involved in spiritualism in his late teens following the death of his sister. Choosing not to enter the priesthood, he pursued instead his interests in occult philosophy. A translator and editor of several alchemical texts in the 1890s, Waite also wrote several histories of magic in his later years. First published in 1902, the present work establishes Kabbalah's significant influence on nineteenth-century occultism. The book chronicles the history of Kabbalist practice from its ancient Hebrew origins to its effect on other branches of the occult, including Rosicrucianism, freemasonry, hermeticism and tarot. Waite also connects noted occultists to Kabbalah, including Heinrich Cornelius Agrippa, Paracelsus and Eliphas Levi.

In this book, originally published in 1905, Ottley supplements his 1901 text, A Short History of the Hebrews, with a study on the development of religion in ancient Israel from Mosaic times to the beginning of Christianity. The interactions between Judaism and other religions during periods of subjugation and exile are also considered, as well as the impact such times had on Judaism's perception of itself. This book will be of value to anyone with an interest in the history of Judaism and its place in the ancient world.

Julius Wellhausen (1844 1918) first published this work in German in 1878. Reissued here is the 1885 English translation of a revised 1883 version. Intended as a multi-volume work, this first book now stands as a self-contained work. A biblical scholar and orientalist, Wellhausen was professor of theology at Greifswald (until resigning for reasons of conscience) and then professor at Halle, Marburg and Gottingen. An early exponent of scientific philology, he placed the Pentateuch in a historical-social context, setting aside theological traditions. In this work, he sets out his method and argues that the Pentateuch is a synthesis of four independent narratives. He then examines the history of worship, sacrifice, sacred feasts, priests, and the law in ancient Israel. Wellhausen is a central figure in modern biblical studies, his theory dominated scholarship for a century, and his pioneering work remains of great interest in the field."

Against the commonly held opinion that ancient Judaism was an artless culture, this sumptuously illustrated book offers new ways of looking at art in Jewish antiquity. Leading experts, under the editorship of Sarah Pearce, skilfully explore different functions of images in relation to their prohibition by the Second of the Ten Commandments. The visual world of ancient Judaism often reflects a tense confrontation between Mediterranean, artful classical culture and the image-filled, yet law-inspired biblical literature. Readers will encounter a rich collection of objects and texts analysed in different contexts, from Solomon s Temple to late antiquity. The imageless God of monotheistic Judaism combated the polytheistic cults of Israel s neighbours with the use of symbols. Figurative, floral and geometrical embellishments of synagogues served as decoration and not for worship. Narrative biblical scenes in the Dura-Europos synagogue played an educational and political role in Jewish society on the outskirts of the Roman Empire. Antique Jewish art exercised a profound influence on medieval Islam and even on the modern Western visual world. This book is aimed at both the scholarly world and all readers interested in religion and art."

Of all the inventions of mans imagination, none transcends his primal belief in the existence of invisible forces which shape a persons destiny often in ways that make a mockery of his own efforts to do so. And of all these arcane powers, none is more enigmatic than the Divine Providence which underlies the belief in ethical monotheism. Just why does God allow bad things to happen to good or innocent people? The traditional Jewish context for such investigations was biblical exegesis, in particular the interpretation and elucidation of the Book of Job. Over twenty medieval Hebrew commentaries on the Book of Job have survived to the present day, and it is the ideas concerning Providence expressed in these works that form the central core of this study. The final chapter brings the issue closer to our own times through discussion of the Scientific Revolution and the search for Gods Mind moving away from the sphere of theological speculation to that of mathematical physics. The book

Comparing the liberal Jewish ethics of the German-Jewish philosophers Ernst Cassirer and Hannah Arendt, this book argues that both espoused a diasporic, worldly conception of Jewish identity that was anchored in a pluralist and politically engaged interpretation of Jewish history and an abiding interest in the complex lived reality of modern Jews. Arendt's indebtedness to liberal Jewish thinkers such as Moses Mendelssohn, Abraham Geiger, Hermann Cohen, and Ernst Cassirer has been obscured by her modernist posture and caustic critique of the assimilationism of her German-Jewish forebears. By reorienting our conception of Arendt as a profoundly secular thinker anchored in twentieth century political debates, we are led to rethink the philosophical, political, and ethical legacy of liberal Jewish discourse.

The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story - the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic.

It has been widely assumed that Heschel's writings are poetic inspirations devoid of philosophical analysis and unresponsive to the evil of the Holocaust. Who Is Man? (1965) contains a detailed phenomenological analyis of man and being which is directed at the main work of Martin Heidegger found primarily in Being and Time (1927) and Letter on Humanism (1946). When the analysis of Who Is Man? is unapacked in the light of these associations it is clear that Heschel rejected poetry and metaphor as a means of theological elucidation, that he offered a profound examination of the Holocaust and that the major thrust of his thinking eschews Heidegerrian deconstruction and the postmodernism that ensued in its phenomenological wake. Who Is Man? contains direct and indirect criticisms of Heidegger's notions of 'Dasein', 'thrownness', 'facticity' and 'submission' to name a few essential Heideggerian concepts. In using his ontological connective method in opposition to Heidegger's 'ontological difference', Heschel makes the argument that the biblical notion of Adam as a being open to transcendence stands in oppostion to the philosophical tradition from Parmenides to Heidegger and is the only basis for a redemptive view of humanity.

This innovative study sees the relationship between Athens and Jerusalem through the lens of the Platonic dialogues and the Talmud. Howland argues that these texts are animated by comparable conceptions of the proper roles of inquiry and reasoned debate in religious life, and by a profound awareness of the limits of our understanding of things divine. Insightful readings of Plato s Apology, Euthyphro, and chapter three of tractate Ta anit explore the relationship of prophets and philosophers, fathers and sons, and gods and men (among other themes), bringing to light the tension between rational inquiry and faith that is essential to the speeches and deeds of both Socrates and the Talmudic sages. In reflecting on the pedagogy of these texts, Howland shows in detail how Talmudic aggadah and Platonic drama and narrative speak to different sorts of readers in seeking mimetically to convey the living ethos of rabbinic Judaism and Socratic philosophizing.

Combining cultural history and literary analysis, this study proposes a new and thought-provoking reading of the changing relationship between Germans and Jews following the Holocaust. Two Holocaust survivors whose work became uniquely successful in the Germany of the 1980s and 1990s, Grete Weil and Ruth Kluger, emerge as exemplary in their contributions to a postwar German discussion about the Nazi legacy that had largely excluded living Jews. While acknowledging that the German audience for the works of Holocaust survivors began to change in the 1980s, this study disputes the common tendency to interpret this as a sign of greater willingness to confront the Holocaust, arguing instead that it resulted from a continued German misreading of Jews' criticisms. By tracing the particular cultural-political impact that Weil's and Kluger's works had on their German audience, it investigates the paradox of Germany's confronting the Holocaust without necessarily confronting the Jews as Germans. Furthermore, for the authors this literature also had a psychological impact: their 'return' to the German language and to Germany is read not as an act of mourning or nostalgia, but rather as a public call to Germans for a dialogue about the Nazi past, as a way to move into the public realm the private emotional and psychological battles resulting from German Jews' exclusion from and persecution by their own national community.

2011 Reprint of Abridged Edition. This is an abridged Edition of Ford's infamous work, first published in 1920. This book is the first and most important volume of "The International Jew." "The International Jew" is a four volume set of booklets or pamphlets originally published and distributed in the early 1920s by Henry Ford in his newspaper, the "Dearborn Independent." The first volume of the series, "The International Jew, The World's Foremost Problem," is published herein. It is a compilation consisting of "The Protocols of the Elders of Zion" as the main and most important source

In this collection of new essays, Sander Gilman muses on Jewish memory and representation throughout the twentieth-century. Bringing together the worlds of literature, medicine, and popular culture in his characteristic ways, Gilman looks at new, post-diasporic ways of understanding the limits of Jewish identity. Topics include the development of the genre of Holocaust comedy, the imagination of the relationship of the body, disease, and identity, and the place of Jews in today's multicultural society.

Judith W. Page argues that the 'cultural revolution' of sympathy and sentiment in British literature from 1770-1830 influenced the representations of Jews and Judaism. Page draws on historical materials and primary documents by and about Jews of the period, as well as a variety of authors and literary genres. She argues that there is a tension between the Romantic impulse to admire and sympathize with Jews and Judaism on the one hand, and the traditions of anti-semitism and conversionist philo-Semitism on the other. This often unresolved tension in the literature reflects the political and cultural struggles of the time, as well as the dilemma of Romanticism, which advocates sympathy but doesn't always accommodate difference.

The social and intellectual vitality of Judaism and Christianity in antiquity was in large part a function of their ability to articulate a viably transcendent hope for the human condition. Narratives of Paradise - based on the concrete symbol of the Garden of Delights - came to play a central role for Jews, Christians, and eventually Muslims too. The essays in this volume highlight the multiple hermeneutical perspectives on biblical Paradise from Second Temple Judaism and Christian origins to the systematic expositions of Augustine and rabbinic literature. They show that while early Christian and Jewish sources draw on texts from the same Bible, their perceptions of Paradise often reflect the highly different structures of the two sister religions. Dealing with a wide variety of texts, these essays explore major themes such as the allegorical and literal interpretations of Paradise, the tension between heaven and earth, and Paradise's physical location in space and time.

Jews often consider Hinduism to be Avoda Zara, idolatry, due to its worship of images and multiple gods. Closer study of Hinduism and of recent Jewish attitudes to it suggests the problem is far more complex. In the process of considering Hinduism's status as Avoda Zara, this book revisits the fundamental definitions of Avoda Zara and asks how we use the category. By appealing to the history of Judaism's view of Christianity, author Alon Goshen-Gottstein seeks to define what Avoda Zara is and how one might recognize the same God in different religions, despite legal definitions. Through a series of leading questions, the discussion moves from a blanket view of Hinduism as idolatry to a recognition that all religions have aspects that are idolatrous and non-idolatrous. Goshen-Gottstein explains how the category of idolatry itself must be viewed with more nuance. Introducing this nuance, he asserts, leads one away from a globalized view of an entire tradition in these terms.

Religious Resistance to Neoliberalism offers compelling and intersectional religious critiques of neoliberalism. Neoliberalism is the normative rationality of contemporary global capitalism that orders people to live by the generalized principle of competition in all social spheres of life. Keri Day asserts that neoliberalism and its moral orientations consequently breed radical distrust, lovelessness, disconnection, and alienation within society. She argues that engaging black feminist and womanist religious perspectives with Jewish and Christian discourses offers more robust critiques of a neoliberal economy. Employing womanist and black feminist religious perspectives, this book provides six theoretical, theologically constructive arguments to challenge the moral fragmentation associated with global markets. It strives to envision a pragmatic politics of hope.

The rule that exempts women from rituals that need to be performed at specific times (so-called timebound, positive commandments) has served for centuries to stabilize Jewish gender. It has provided a rationale for women's centrality at home and their absence from the synagogue. Departing from dominant popular and scholarly views, Elizabeth Shanks Alexander argues that the rule was not conceived to structure women's religious lives, but rather became a tool for social engineering only after it underwent shifts in meaning during its transmission. Alexander narrates the rule's complicated history, establishing the purposes for which it was initially formulated and the shifts in interpretation that led to its being perceived as a key marker of Jewish gender. At the end of her study, Alexander points to women's exemption from particular rituals (Shema, tefillin, and Torah study), which, she argues, are better places to look for insight into rabbinic gender.

Illuminates how African Muslims drew on Islam while enslaved, and how their faith ultimately played a role in the African Disapora Servants of Allah presents a history of African Muslims, following them from West Africa to the Americas. Although many assume that what Muslim faith they brought with them to the Americas was quickly absorbed into the new Christian milieu, as Sylviane A. Diouf demonstrates in this meticulously-researched, groundbreaking volume, Islam flourished during slavery on a large scale. She details how, even while enslaved, many Muslims managed to follow most of the precepts of their religion. Literate, urban, and well-traveled, they drew on their organization, solidarity and the strength of their beliefs to play a major part in the most well-known slave uprisings. But for all their accomplishments and contributions to the history and cultures of the African Diaspora, the Muslims have been largely ignored. Servants of Allah-a Choice 1999 Outstanding Academic Title-illuminates the role of Islam in the lives of both individual practitioners and communities, and shows that though the religion did not survive in the Americas in its orthodox form, its mark can be found in certain religions, traditions, and artistic creations of people of African descent. This 15th anniversary edition has been updated to include new materials and analysis, a review of developments in the field, prospects for new research, and new illustrations.

This book presents a cutting-edge critical analysis of the trope of miscegenation and its biopolitical implications in contemporary Palestinian and Israeli literature, poetry, and discourse. The relationship between nationalism and demographics are examined through the narrative and poetic intrigue of intimacy between Arabs and Jews, drawing from a range of theoretical perspectives, including public sphere theory, orientalism, and critical race studies. Revisiting the controversial Brazilian writer Gilberto Freyre, who championed miscegenation in his revisionary history of Brazil, the book deploys a comparative investigation of Palestinian and Israeli writers' preoccupation with the mixed romance. Author Hella Bloom Cohen offers new interpretations of works by Mahmoud Darwish, A.B. Yehoshua, Orly Castel-Bloom, Nathalie Handal, and Rula Jebreal, among others.

This book looks at the post-Holocaust experience with emphasis on aspects of its impact on popular culture.