What is the next chapter in Judaism's story, the next step in its journey? The dramatic changes of recent decades invite us to explore what role Judaism is to play in this new era. As the digital future becomes the present, Danny Schiff makes the case that the period known as "modernity" has come to an end. Noting the declining strength of Conservative and Reform Judaism, the largest US Jewish movements of modernity, he argues for new iterations of Judaism to arise in response to the myriad of weighty questions that now confront us about what it means to be human. Here is an account of the digital age through a Jewish lens, in which Schiff examines Jewish teachings and traditions, exploring what moral insight they might have to offer in this period of great flux. He marshals the thought of well-known futurists such as Ray Kurzweil and Yuval Noah Harari to forecast the exponentially larger shifts in the human condition that lie ahead, and proposes that a countercultural Judaism could have renewed relevance in addressing some of the pressing issues that confront humanity in the twenty-first century.

The Jewish religion is grounded in belief about the nature of God and his relation to the world, and this expertly written volume offers an accessible account of the Jewish faith, its core beliefs and practices. It introduces the reader to the God of the Jews, describing his transcendence, omnipotence and goodness, and his eternal covenant with Israel. The main festivals, celebrations and practices are explored in depth, including Sabbaths, home ceremonies and personal piety, as well as rites of passage and Jewish high days and holidays. With over 300 informative photographs, this is a fascinating guide to an immensely rich and complex religion.

The Bible itself calls the Jewish people 'a company of nations, ' suggesting that differences within Judaism is not a new phenomenon. It has continued throughout Jewish history, and this book investigates how and why such differences have been tolerated. Drawing on examples from different geographical areas and from ancient times to the present, the book considers why Jews sometimes attempt to impose constraints on other Jews or relate to them as if they were not Jews at all, but at other times recognize differences of practice and belief and develop ways of handling them. In doing so, they provide an insight into a history of Judaism as a complex web of interactions between groups of Jews despite grounds for mutual antagonism. Substantial introductory chapters lay out the issues and provide an extensive survey of cases of toleration within Judaism over the past 2,000 years, outlining possible structural reasons for them. Each of the eight chapters that follow takes a specific case, attempting to explain it in light of the models outlined in the Introduction. Presented in chronological order, these examples have been selected to reflect a spectrum of responses, from grudging forbearance to enthusiastic welcome of difference. Covering both practice and theology, each case is presented in depth with full documentation. The Conclusion provides an overview of the patterns of tolerance that have emerged and discusses the implications for writing the history of Judaism as a narrative more complex than either a linear progression from the Bible to the present, with variations presented as deviations, or as a model of overlapping 'Judaisms.' This innovative book sheds light on an important and overlooked aspect of the history of Judaism and will have broad appeal, not only for students and scholars of Judaism, but for students of religious studies more generally. *** "This well written and excellent book is recommended." - David B. Levy, Association of Jewish Libraries Reviews, November/December 201

The biblical idea of a distinct 'Jewish contribution to civilization' continues to engage Jews and non-Jews alike. This book seeks neither to document nor to discredit the notion, but rather to investigate the idea itself as it has been understood from the seventeenth century to the present. It explores the role that the concept has played in Jewish self-definition, how it has influenced the political, social, and cultural history of the Jews and of others, and whether discussion of the notion still has relevance in the world today. The book offers a broad spectrum of academic opinion: from tempered advocacy to reasoned disavowal, with many variations on the theme in between. It attempts to illustrate the centrality of the question in modern Jewish culture in general, and its importance for modern Jewish studies in particular. Part I addresses the idea itself and considers its ramifications. Richard I. Cohen focuses on the nexus between notions of 'Jewish contribution' and those of 'Jewish superiority'' David N. Myers shifts the focus from 'contribution' to 'civilization', arguing that the latter term often served the interests of Jewish intellectuals far better, and Moshe Rosman shows how the current emphasis on multiculturalism has given the idea of a 'Jewish contribution' new life. Part II turns to the relationship between Judaism and other monotheistic cultures. Elliott Horowitz's essay on the sabbath serves as an instructive test-case for the dynamic and complexity of the 'contribution' debate and a pointer to more general, theoretical issues. David Berger expands on these in his account of how discussion of Christianity's Jewish legacy developed in the late nineteenth and twentieth centuries, and Susannah Heschel shows how the Jewish-Christian encounter has influenced the study of other non-Western 'others'. Daniel Schroeter raises revealing questions about the altogether Eurocentric character of the 'contribution' discourse, which also bore heavily on perceptions of Jews and Judaism in the world of Islam. Part III introduces us to various applications and consequences of the debate. Yaacov Shavit probes the delicate balance forged by nineteenth-century German Jewish intellectuals in defining their identity. Mark Gelber moves the focus to the present and considers the post-war renewal of German Jewish culture and the birth of German-Jewish studies in the context of the 'contribution' discourse. Bringing the volume to its conclusion, David Biale compares three overviews of Jewish culture and civilization published in America in the twentieth and twenty-first-centuries.

Israel Shahak was a remarkable man. Born in the Warsaw ghetto and a survivor of Belsen, Shahak arrived in Israel in 1945. Brought up under Jewish Orthodoxy and Hebrew culture, he consistently opposed the expansion of the borders of Israel from 1967. In this extraordinary and highly acclaimed book, Shahak embarks on a provocative study of the extent to which the secular state of Israel has been shaped by religious orthodoxies of an invidious and potentially lethal nature. Drawing on the Talmud and rabbinical laws, Shahak argues that the roots of Jewish chauvinism and religious fanaticism must be understood before it is too late. Written from a humanitarian viewpoint by a Jewish scholar, this is a rare and highly controversial criticism of Israel that will both excite and disturb readers worldwide.

Every society has had to cope with poverty and the poor. Traditionally, most scholars have located the origins of modern philanthropies in the free-grain-distribution schemes common in ancient Greece and Rome, while most social workers see the history of philanthropic or welfare institutions as beginning with the Elizabethan Poor Laws. A few students know that the early Christian church made provisions for the poor, but few are aware of what occurred prior to the beginning of Christianity. This volume provides evidence that contemporary philanthropic and welfare institutions owe a greater debt to Judaism than to the Greco-Roman culture.

By skillful use of source documents, the author explores Jewish influence on early Christian charities, seeing it as more important than previously believed.He traces the evolution of charitable institutions in ancient Judaism from the days of the monarchy until the conclusion of the Talmud, a period of about fifteen hundred years. He demonstrates how responsibility for support of the poor was initially placed on the individual, with every farmer obligated to provide for the poor from his field. Dramatic increases in the number and proportion of poor people made major structural changes imperative. A theme throughout the book is how communal institutions evolved in place of individual responsibility. The change was gradual and not without opposition. How these changes came about and in what functional areas they occurred are discussed, as well as an analysis of Jewish support for the non-Jewish poor and non-Jewish support for the Jewish poor. In an appendix, the author discusses the philanthropies of the early Christians.

From Charity to SocialJustice adds to current debates on the role of religious institutions in welfare programs. It will be of particular interest to those who are interested in the history of philanthropy and in the development of welfare institutions. For the first time relevant sections of the Talmud and other post-biblical Jewish writings are made available to those who cannot read these in the original.

An invaluable key to understanding the intersection of ecology and Judaism.

Volume 2:
-- Zionism: One Land, Two Peoples
-- Eco-Judaism: One Earth, Many Peoples

Relates the stories of heroic Jewish women who helped their people and all people, from Biblical times to today.

The Cambridge Companion to the Hebrew Bible and Ethics offers an engaging and informative response to a wide range of ethical issues. Drawing connections between ancient and contemporary ethical problems, the essays address a variety of topics, including student loan debt, criminal justice reform, ethnicity and inclusion, family systems, and military violence. The volume emphasizes the contextual nature of ethical reflection, stressing the importance of historical knowledge and understanding in illuminating the concerns, the logic, and the intentions of the biblical texts. Twenty essays, all specially commissioned for this volume, address the texts' historical and literary contexts and identify key social, political, and cultural factors affecting their ethical ideas. They also explore how these texts can contribute to contemporary ethical discussions. The Cambridge Companion to the Hebrew Bible and Ethics is suitable for use in undergraduate and graduate courses in liberal arts colleges and universities, as well as seminaries.

One of the central concepts in rabbinic Judaism is the notion of the Evil Inclination, which appears to be related to similar concepts in ancient Christianity and the wider late antique world. The precise origins and understanding of the idea, however, are unknown. This volume traces the development of this concept historically in Judaism and assesses its impact on emerging Christian thought concerning the origins of sin. The chapters, which cover a wide range of sources including the Bible, the Ancient Versions, Qumran, Pseudepigrapha and Apocrypha, the Targums, and rabbinic and patristic literature, advance our understanding of the intellectual exchange between Jews and Christians in classical Antiquity, as well as the intercultural exchange between these communities and the societies in which they were situated.

The Cambridge Companion to the Hebrew Bible and Ethics offers an engaging and informative response to a wide range of ethical issues. Drawing connections between ancient and contemporary ethical problems, the essays address a variety of topics, including student loan debt, criminal justice reform, ethnicity and inclusion, family systems, and military violence. The volume emphasizes the contextual nature of ethical reflection, stressing the importance of historical knowledge and understanding in illuminating the concerns, the logic, and the intentions of the biblical texts. Twenty essays, all specially commissioned for this volume, address the texts' historical and literary contexts and identify key social, political, and cultural factors affecting their ethical ideas. They also explore how these texts can contribute to contemporary ethical discussions. The Cambridge Companion to the Hebrew Bible and Ethics is suitable for use in undergraduate and graduate courses in liberal arts colleges and universities, as well as seminaries.

German Reparations and the Jewish World" has become a standard reference work since it was first published. Based extensively on archival sources, the author examines the difficult debate within the Jewish world whether it was possible to reach a material settlement with Germany so soon after Auschwitz. Concentrating on how the money was spent in rebuilding Jewish life, he also analyzes how the reparations payments transformed the relations bteween Israel and the diaspora, and between different Jewish political and ideological groups. This revised and expanded edition includes material on sensitive relief programmes from archives that have only recently been opened to researchers. In a new, extensive introductory essay the author reexamines the reparations, restitution and indemnification processes from the perspective of 50 years later.

This text focuses on the legal status of the Jews within the Roman Empire and the changes that this underwent when the empire became Christian. Conflicts between Roman and Jewish jurisdiction form an important theme, while particular studies deal with questions of conversion, the observance of the Sabbath and Festivals, Hadrian's decree prohibiting circumcision, and with the treatment given to the Samaritans. In the field of family law, Profesor Rabello looks at issues to do with the patria potestas, family courts, marriage and divorce, and it is in these areas, he would hold, that a basic understanding can be found of how the early Catholic Church treated Jews and Judaism.

The Cambridge Companion to Jewish Theology offers an overview of Jewish theology, an aspect of Judaism that is equal in importance to law and ethics. Covering the period from antiquity to the present, the volume focuses on what Jews believe about God and also about the relation of God to humans and the world. Parts I and II cover exciting new research in Jewish biblical and rabbinic theology, medieval philosophy, Kabbalah (mysticism), and liturgy. Parts III and IV turn to modern theology with an exploration of works by leading figures, such as Rabbi Abraham I. Kook, Franz Rosenzweig, and Emmanuel Levinas, as well as the relation of theology to issues such as feminism and the Holocaust, and the relation of Judaism to other world religions. In Part V, the book explores how the insights of analytic philosophy have been integrated with Jewish theology.

The Cambridge Companion to Jewish Theology offers an overview of Jewish theology, an aspect of Judaism that is equal in importance to law and ethics. Covering the period from antiquity to the present, the volume focuses on what Jews believe about God and also about the relation of God to humans and the world. Parts I and II cover exciting new research in Jewish biblical and rabbinic theology, medieval philosophy, Kabbalah (mysticism), and liturgy. Parts III and IV turn to modern theology with an exploration of works by leading figures, such as Rabbi Abraham I. Kook, Franz Rosenzweig, and Emmanuel Levinas, as well as the relation of theology to issues such as feminism and the Holocaust, and the relation of Judaism to other world religions. In Part V, the book explores how the insights of analytic philosophy have been integrated with Jewish theology.

This book explores past expressions of the Jewish interest in Hinduism in order to learn what Hinduism has meant to Jews living mainly in the 12th through the 19th centuries. India and Hinduism, though never at the center of Jewish thought, claim a place in its history, in the picture Jews held of the wider world, of other religions and other human beings. Each chapter focuses on a specific author or text and examines the literary context as well as the cultural context, within and outside Jewish society, that provided images and ideas about India and its religions. Overall the volume constructs a history of ideas that changed over time with different writers in different settings. It will be especially relevant to scholars interested in Jewish thought, comparative religion, interreligious dialogue, and intellectual history.

Another Modernity is a rich study of the life and thought of Elia Benamozegh, a nineteenth-century rabbi and philosopher whose work profoundly influenced Christian-Jewish dialogue in twentieth-century Europe. Benamozegh, a Livornese rabbi of Moroccan descent, was a prolific writer and transnational thinker who corresponded widely with religious and intellectual figures in France, the Maghreb, and the Middle East. This idiosyncratic figure, who argued for the universalism of Judaism and for interreligious engagement, came to influence a spectrum of religious thinkers so varied that it includes proponents of the ecumenical Second Vatican Council, American evangelists, and right-wing Zionists in Israel. What Benamozegh proposed was unprecedented: that the Jewish tradition presented a solution to the religious crisis of modernity. According to Benamozegh, the defining features of Judaism were universalism, a capacity to foster interreligious engagement, and the political power and mythical allure of its theosophical tradition, Kabbalah-all of which made the Jewish tradition uniquely equipped to assuage the post-Enlightenment tensions between religion and reason. In this book, Clemence Boulouque presents a wide-ranging and nuanced investigation of Benamozegh's published and unpublished work and his continuing legacy, considering his impact on Christian-Jewish dialogue as well as on far-right Christians and right-wing religious Zionists.

In this book, Daniel J. D. Stulac brings a canonical-agrarian approach to the Elijah narratives and demonstrates the rhetorical and theological contribution of these texts to the Book of Kings. This unique perspective yields insights into Elijah's iconographical character (1 Kings 17-19), which is contrasted sharply against the Omride dynasty (1 Kings 20-2 Kings 1). It also serves as a template for Elisha's activities in chapters to follow (2 Kings 2-8). Under circumstances that foreshadow the removal of both monarchy and temple, the book's middle third (1 Kings 17-2 Kings 8) proclaims Yhwh's enduring care for Israel's land and people through various portraits of resurrection, even in a world where Israel's sacred institutions have been stripped away. Elijah emerges as the archetypal ancestor of a royal-prophetic remnant with which the reader is encouraged to identify.

Yahweh is the proper name of the biblical God. His early character is central to understanding the foundations of Jewish, Christian, and Islamic monotheism. As a deity, the name appears only in connection with the peoples of the Hebrew Bible, but long before Israel, the name is found in an Egyptian list as one group in the land of tent-dwellers, the Shasu. This is the starting-point for Daniel E. Fleming's sharply new approach to the god Yahweh. In his analysis, the Bible's 'people of Yahweh' serve as a clue to how one of the Bronze Age herding peoples of the inland Levant gave its name to a deity, initially outside of any relationship to Israel. For 150 years, the dominant paradigm for Yahweh's origin has envisioned borrowing from peoples of the desert south of Israel. Fleming argues in contrast that Yahweh was not taken from outsiders. Rather, this divine name is evidence for the diverse background of Israel itself.

Benjamin Pollock argues that Franz Rosenzweig s The Star of Redemption is devoted to a singularly ambitious philosophical task: grasping the All the whole of what is in the form of a system. In asserting Rosenzweig s abiding commitment to a systematic conception of philosophy often identified with German Idealism, this book breaks rank with the assumptions about Rosenzweig s thought that have dominated the scholarship of the last decades. Indeed, the Star s importance is often claimed to lie precisely in the way it opposes philosophy s traditional drive for systematic knowledge and upholds instead a new thinking attentive to the existential concerns, the alterity, and even the revelatory dimension of concrete human life. Pollock shows that these very innovations in Rosenzweig s thought are in fact to be understood as part and parcel of The Star s systematic program. But this is only the case, Pollock claims, because Rosenzweig approaches philosophy s traditional task of system in a radically original manner. For the Star not only seeks to guide its readers on the path toward knowing the All of which all beings are a part; it at once directs them toward realizing the redemptive unity of that very All through the actions, decisions, and relations of concrete human life.

When Vanessa Ochs begins to suspect her various physical ailments are due to her leading an "unsanctified life," she decides to travel to Jerusalem with her family to explore the sacred books of Judaism. Armed with a list of institutions and the names of women who specialize in teaching these sacred texts, Ochs sets out on a journey of discovery. She forges a personal relationship with her mentors, women who are determined to disprove the claim of Rabbi Eliezer ben Hyrcanus: "The words of the Torah should be burnt rather than taught to women." As her year in Jerusalem draws to a close, Ochs begins to find a way to reconcile her feminist views with her quest to live a life according to laws shaped by the "sexist" views of traditional Judaism.Part scholarly investigation, part anecdotal memoir, "Words on Fire" is an accessible portrait of a remote world and a fascinating, firsthand account of the clash between feminism and Judaism.

With chapters written by leading scholars specifically for this volume, 'Back to the Sources' is the first comprehensive guide to this literary legacy: the Bible, the Talmud, the midrashic literature, the commentaries, the legal codes, the mystical texts of the Kabbalah and of Hasidism, the philosophical works and the prayerbook.

In this book, Arthur Keefer offers a new interpretation of the book of Proverbs from the standpoint of virtue ethics. Using an innovative method that bridges philosophy and biblical studies, he argues that much of the instruction within Proverbs meets the criteria for moral and theological virtue as set out in Aristotle's Nicomachean Ethics and the works of St. Thomas Aquinas. Keefer presents the moral thought of Proverbs in its social, historical, and theological contexts. He shows how these contexts shed light on the conceptualization of virtue, the virtues that are promoted and omitted, and the characteristics that make Proverbs a distinctive moral tradition. In giving undivided attention to biblical virtue, this volume opens the way for new avenues of study in biblical ethics, including law, narrative, and other aspects of biblical instruction and wisdom.

In this book, Isabel Cranz offers the first systematic study of royal illness in the Books of Samuel, Kings and Chronicles. Applying a diachronic approach, she compares and contrasts how the different views concerning kingship and illness are developed in the larger trajectory of the Hebrew Bible. As such, she demonstrates how a framework of meaning is constructed around the motif of illness, which is expanded in several redactional steps. This development takes different forms and relates to issues such as problems with kingship, the cultic, and moral conduct of individual kings, or the evaluation of dynasties. Significantly, Cranz shows how the scribes living in post-monarchic Judah expanded the interpretive framework of royal illness until it included a message of destruction and a critique of kingship. The physical and mental integrity of the king, therefore, becomes closely tied to his nation and the political system he represents.