The time of the Babylonian capitivity (c.587-539 BCE) is of seminal importance for the formation of the Hebrew Bible as well as for the religious development of Judaism. Previous studies of this era have usually privileged the perspective of the community of captives (the Golah), and the period is known as the "Exilic Age." Jill Middlemas challenges this consensus, arguing that the Golah community represents only one viewpoint, and that the experiences and contributions of the majority of the Judaean population, those who remained in Judah, need to be more fully appreciated.

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.

Essays mapping the history of relief parcels sent to Jewish prisoners during World War II. More than Parcels: Wartime Aid for Jews in Nazi-Era Camps and Ghettos edited by Jan Lani?ek and Jan Lambertz explores the horrors of the Holocaust by focusing on the systematic starvation of Jewish civilians confined to Nazi ghettos and camps. The modest relief parcel, often weighing no more than a few pounds and containing food, medicine, and clothing, could extend the lives and health of prisoners. For Jews in occupied Europe, receiving packages simultaneously provided critical emotional sustenance in the face of despair and grief. Placing these parcels front and center in a history of World War II challenges several myths about Nazi rule and Allied responses. First, the traffic in relief parcels and remittances shows that the walls of Nazi detention sites and the wartime borders separating Axis Europe from the outside world were not hermetically sealed, even for Jewish prisoners. Aid shipments were often damaged or stolen, but they continued to be sent throughout the war. Second, the flow of relief parcels-and prisoner requests for them-contributed to information about the lethal nature of Nazi detention sites. Aid requests and parcel receipts became one means of transmitting news about the location, living conditions, and fate of Jewish prisoners to families, humanitarians, and Jewish advocacy groups scattered across the globe. Third, the contributors to More than Parcels reveal that tens of thousands of individuals, along with religious communities and philanthropies, mobilized parcel relief for Jews trapped in Europe. Recent histories of wartime rescue have focused on a handful of courageous activists who hid or led Jews to safety under perilous conditions. The parallel story of relief shipments is no less important. The astonishing accounts offered in More than Parcels add texture and depth to the story of organized Jewish responses to wartime persecution that will be of interest to students and scholars of Holocaust studies and modern Jewish history, as well as members of professional associations with a focus on humanitarianism and human rights.

Although the ideas of ""tradition"" and ""modernity"" may seem to be directly opposed, David Ellenson, a leading contemporary scholar of modern Jewish thought, understood that these concepts can also enjoy a more fluid relationship. In honor of Ellenson, editors Michael A. Meyer and David N. Myers have gathered contributors for Between Jewish Tradition and Modernity: Rethinking an Old Opposition to examine the permutations and adaptations of these intertwined forms of Jewish expression. Contributions draw from a range of disciplines and scholarly interests and range in subject from the theological to the liturgical, sociological, and literary. The geographic and historical focus of the volume is on the United States and the State of Israel, both of which have been major sites of inquiry in Ellenson's work. In twenty-two essays, contributors demonstrate that modernity did not simply replace tradition in Judaism but rather entered into a variety of relationships with it: adopting or adapting certain elements, repossessing rituals that had once been abandoned, or struggling with its continuing influence. In four parts - Law, Ritual, Thought, and Culture - contributors explore a variety of subjects, including the role of reform in Israeli Orthodoxy, traditions of twentieth-century bar/bat mitzvah, end-of-life ethics, tensions between Zionism and American Jewry, and the rise of a 1960s New York Jewish countrerculture. An introductory essay also presents an appreciation of Ellenson's scholarly contribution. Bringing together leading Jewish historians, anthropologists, sociologists, philosophers and liturgists, Between Jewish Tradition and Modernity offers a collective view of a historically and culturally significant issue that will be of interest to Jewish scholars of many discplines. Contributors Include: Adam S. Ferziger, Jack Wertheimer, Jonathan D. Sarna, Deborah E. Lipstadt, Michael A. Meyer, Steven M. Lowenstein, William Cutter, Riv-Ellen Prell, Carole B. Balin, Arnold J. Band, Paula E. Hyman, Zvi Zohar, Elliot N. Dorff, Isa Aron, Dalia Marx, Arnold M. Eisen, Michael Marmur, Rachel Adler, Lewis M. Barth, Lawrence A. Hoffman, Wendy I. Zierler.

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.

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.

According to narratives in the Bible the threats of the people's end come from various sources, but the most significant threat comes, as learned from the Pentateuch, from God himself. What is the theological meaning of this tradition? In what circumstances did it evolve? How did it stand alongside other theological and socio-political concepts known to the ancient authors and their diverse audience? The book employs a diachronic method that explores the stages of the tradition's formation and development, revealing the authors' exegetical purposes and ploys, and tracing the historical realities of their time. The book proposes that the motif of the threat of destruction existed in various forms prior to the creation of the stories recorded in the final text of the Pentateuch. The inclusion of the motif within specific literary contexts attenuated the concept of destruction by presenting it as a phenomenon of specific moments in the past. Nevertheless, the threat was resurrected repeatedly by various authors, for use as a precedent or a justification for present affliction.

Jewish life in Europe has undergone dramatic changes and transformations within the 20th century and also the last two decades. The phenomenon of the dual position of the Jewish minority in relation to the majority, not entirely unusual for Jewish Diaspora communities, manifested itself most distinctly on the European continent. This unique Jewish experience of the ambiguous position of insider and outsider may provide valuable views on contemporary European reality and identity crisis. The book focuses inter alia on the main common denominators of contemporary Jewish life in Central Europe, such as an intense confrontation with the heritage of the Holocaust and unrelenting antisemitism on the one hand and on the other hand, huge appreciation of traditional Jewish learning and culture by a considerable part of non-Jewish Europeans. The volume includes contributions on Jewish life in central European countries like Hungary, the Czech Republic, Poland, Austria, and Germany.

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.

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.

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.

This collection presents innovative research by scholars from across the globe in celebration of Gabriele Boccaccini's sixtieth birthday and to honor his contribution to the study of early Judaism and Christianity. In harmony with Boccaccini's determination to promote the study of Second Temple Judaism in its own right, this volume includes studies on various issues raised in early Jewish apocalyptic literature (e.g., 1 Enoch, 2 Baruch, 4 Ezra), the Dead Sea Scrolls, and other early Jewish texts, from Tobit to Ben Sira to Philo and beyond. The volume also provides several investigations on early Christianity in intimate conversation with its Jewish sources, consistent with Boccaccini's efforts to transcend confessional and disciplinary divisions by situating the origins of Christianity firmly within Second Temple Judaism. Finally, the volume includes essays that look at Jewish-Christian relations in the centuries following the Second Temple period, a harvest of Boccaccini's labor to rethink the relationship between Judaism and Christianity in light of their shared yet contested heritage.

Recent research has considered how changing imperial contexts influence conceptions of Jewishness among ruling elites (esp. Eckhardt, Ethnos und Herrschaft, 2013). This study integrates other, often marginal, conceptions with elite perspectives. It uses the ethnic boundary making model, an empirically based sociological model, to link macro-level characteristics of the social field with individual agency in ethnic construction. It uses a wide range of written sources as evidence for constructions of Jewishness and relates these to a local-specific understanding of demographic and institutional characteristics, informed by material culture. The result is a diachronic study of how institutional changes under Seleucid, Hasmonean, and Early Roman rule influenced the ways that members of the ruling elite, retainer class, and marginalized groups presented their preferred visions of Jewishness. These sometimes-competing visions advance different strategies to maintain, rework, or blur the boundaries between Jews and others. The study provides the next step toward a thick description of Jewishness in antiquity by introducing needed systematization for relating written sources from different social strata with their contexts.

Bringing together contributions from established scholars from multiple disciplines and countries, Volume XIX of Studies in Contemporary Jewry offers a comparative view of alliances between Jewish communities and the state. Together, the volume's contents show the price Jews paid for allying with unpopular regimes. The essays cover the American South, South Africa, Canada, Algeria, Morocco, Poland, Hungary, Romania, and Russia.

This work presents to the scholarly world the hitherto unpublished trove of over 500 catchwords that were attached to Masoretic doublet notes in the Leningrad Codex. All the doublets with their catchwords are listed both in the chronological order of their first appearance in the Bible and again on their second appearance. The nature of the catchwords, their purpose, and their relation to other Masoretic notes are described in detail, and suggestions are made how they can be of value to biblical scholars.

This first verse-by-verse commentary on the Greek text of the Testament of Abraham places the work within the history of both Jewish and Christian literature. It emphasizes the literary artistry and comedic nature of the Testament, brings to the task of interpretation a mass of comparative material, and establishes that, although the Testament goes back to a Jewish tale of the first or second century CE, the Christian elements are much more extensive than has previously been realized. The commentary further highlights the dependence of the Testament upon both Greco-Roman mythology and the Jewish Bible. This should be the standard commentary for years to come.