This volume of the Jerusalem Talmud publishes four tractates of the Second Order, Seqalim, Sukkah, Ros Hassanah, and Yom Tov. These tractates deal with financial issues concerning the Temple service, with the festival of Tabernacles, the observations at New Year, as well as with holiday observation in general. The tractates are vocalized by the rules of Rabbinic Hebrew accompanied by an English translation and an extensive commentary.

Christianson uses a variety of methods from art criticism to Todorov''s actantial model to sketch a compr ehensive picture of some hitherto neglected narrative elemen ts in Qoheleth''s text. '

This is the first major work on the interrelationship between Liberal Judaism and Rabbinic Law (Halachah) ever to have been produced in Britain, and in Europe since the nineteenth century. It represents a plea for a positive yet forthrightly critical approach to Rabbinic Law in general aswell as to a variety of specific topics such as the language of prayer, the status of women, medical confidentiality, euthanasia, Jewish identity, contraception, divorce, and Jewish territorial rights in Palestine/Israel.

John D. Rayner graduated from Emmanuel College, Cambridge and Hebrew Union College Jewish Institute of Religion, Cincinnati. He is Emeritus Rabbi of the Liberal Jewish Synagogue, London, Hon. Life-President of the Union of Liberal and Progressive Synagogues, and Lecturer in Liturgy at Leo Baeck College, London.

This pioneering study is the first full-length exploration of the relationship between Judaism and the world's religions. Beginning with an examination of the biblical view of pagan worship, the book traces the history of Jewish attitudes towards other religious traditions in the rabbinic period, the Middle Ages, the early modern age and contemporary times. In the final part of this volume, the author formulates a radically new Jewish theology of religious pluralism. In his view, what is now required is for Jews to free themselves from the absolutes of the past. No longer should they regard Judaism as embodying God's full and final revelation; instead, the Divine should be placed at the centre of the universe of faiths. Given such a shift in perspective, the way would then be open for interfaith dialogue of the most profound kind. From its ancient origins Judaism adopted a generally tolerant attitude to other traditions - what is possible today is for this spirit of tolerance to deepen and serve as a foundation for a common quest with like-minded adherents of other faiths for spiritual insight and religious truth. This study is a vital source for all those who seek to understand Judaism in relation to the world's major religions.

Alchemy of the Word is a study of the literary, philosophical, and cultural ramifications of Cabala during the Renaissance. Important intellectual figures from 1490 to 1690 are considered, including Agrippa, Dee, Spenser, Shakespeare, Browne, and Milton; Cabalas more recent impact is also discussed. Cabala, a hermeneutic style of Biblical commentary of Jewish origin, is based on the notion that, along with an inscribed Decalogue, Moses received a secret, oral supplement that provides a symbolic, allegorical, and moral qualification of the literal law of religion.

Building on the work of Gershom Scholem, Joseph Blau, Harold Bloom, Francois Secret, Michel de Certeau, and Arthur Waite, Beitchman takes a fresh look at the "mystical" text through the lens of postmodernist theory. In a model developed from Deleuze-Guattari's "nomadology" to explore issues related to the Zohar, he shows that Cabala was a deconstruction of Renaissance authority. Like deconstruction, Cabala presents familiar material from novel and sometimes provocative perspectives. It allows space for modifiability, tolerance and humanity, by widening the margins between the letter of the law and the demands of an existence whose rules were so rapidly changing.

An exercise in the literary analysis of "sacred texts" and an examination of the mystical element in literary works, Alchemy of the Word is also an experiment in new historicism. It shows how the reincarnation theories of E M. Van Helmont, which impacted heavily on the seventeenth century English cabalistic circle of Henry More and Ann Conway, demonstrate at once the originality and boldness of Cabala, but also its desperation, constituting a theoretical parallel tothe continental "acting out" of the Sabbatian heresy.

This is the first major work on the interrelationship between Liberal Judaism and Rabbinic Law (Halachah) ever to have been produced in Britain, and in Europe since the nineteenth century. It represents a plea for a positive yet forthrightly critical approach to Rabbinic Law in general aswell as to a variety of specific topics such as the language of prayer, the status of women, medical confidentiality, euthanasia, Jewish identity, contraception, divorce, and Jewish territorial rights in Palestine/Israel.

The Library of the Jewish Theological Seminary of America houses the largest and most comprehensive collection of Judaica and Hebraica in the Western Hemisphere; since its establishment one hundred years ago, seekers of knowledge throughtout the world have availed themselves of its vast resources. It was not through mere chance, hoever, that this magnificent collection of manuscripts and rare books came into being. Its existence is owed to the efforts of farsighted Seminary presidents, diligent librarians and supportive members of the community. Leaders such as Solomon Schechter, Cyrus Adler, Louis Finkelstein and Gershon D. Cohen understood that without an adequate library no teaching program of higher Jewish learning could proceed. In turn, they attracted edicated librarian-scholars such as Alexander Marx, Nahum Sarna and Menaham Schmelzer, who diligently organized the Library's officail treasures, making them available not only to faculty and students, but to the general public as well. Moreover, the tradition of concerned philanthropy established in the past by Jacob Schiff, Louis Marshall, Felix Warburg and Judge Mayer Sulzberger, is now being carried on by generous friends of the Library. As we stand on the threshold of the Library's second century, its objectives are as clear today as they were one hundredyears ago; to enable men and women to study, teach and observe the tenets of their Faith.

This sweeping survey of the history of Kabbalah in Italy represents a major contribution from one of the world's foremost Kabbalah scholars. The first to focus attention on a specific center of Kabbalah, Moshe Idel charts the ways that Kabbalistic thought and literature developed in Italy and how its unique geographical situation facilitated the arrival of both Spanish and Byzantine Kabbalah.
Idel analyzes the work of three major Kabbalists--Abraham Abulafia, Menahem Recanati, and Yohanan Alemanno--who represent diverse schools of thought: the ecstatic, the theosophical-theurgical, and the astromagical. Directing special attention to the interactions and tensions among these forms of Jewish Kabbalah and the nascent Christian Kabbalah, Idel brings to light the rich history of Kabbalah in Italy and the powerful influence of this important center on the emergence of Christian Kabbalah and European occultism in general.

This volume concludes the edition, translation, and commentary of the first order of the "Jerusalem Talmud". It contains four small but important tractates. The first, Ma'aser Seni, deals with Second Tithe (Deut. 14:22-27) and the fourth-year fruit of a newly planted tree (Lev. 19:24). This is sanctified food, to be consumed by the laity at the holy precinct, for which redemption is expressly authorized. The tractate deals in large part with the problems of redemption of dedicated food. In addition, there is a long section on the interpretation of dreams, and a detailed description of the ceremony of presentation of the tithe in the Temple. The second tractate, Hallah, details the application of the general rules of heave to the Cohen's part of any bread dough. The third tractate, 'Orlah, the fruit of a newly planted tree during the first three years (Lev. 19:23), treats this as paradigm for all food whose usufruct is forbidden, and most of the tractate discusses the problems that may arise if any such food is not immediately disposed of. The last tractate, Bikkurim, describes the rules for selection and presentation of First Fruits in the Temple on or after Pentecost. The rite is given in detail, with an excursus on the honor due elders. A first appendix shows the position of the Tosephta as intermediary between Yerushalmi and Babli tradition, with a distinct slant towards Babylonian positions. A second appendix tries to identify the main authors of the tractates of this first order.

In this study Jurgen Becker presents a new historically grounded explanation of the phrases "kingdom of God" and "God's reign" - the central terms of Jesus' proclamation. He draws on a range of sources to trace Jesus'special position within early Judaism. At the same time, he retains his focus on Jesus' ministry, viewed as the beginning of the history of early Christianity. The proclamation of the kingdom is thus seen by Becker as the founding moment of a distinct community of faith.

In The Intellectual History and Rabbinic Culture of Medieval Ashkenaz, author Ephraim Kanarfogel challenges the dominant perception that medieval Ashkenazic rabbinic scholarship was lacking in intellectualism or broad scholarly interests. While cultural interaction between Jews and Christians in western Europe was less than that of Sephardic Jews, Kanarfogel's study shows that the intellectual interests of Ashkenazic rabbinic figures were much broader than Talmudic studies alone. Kanarfogel begins by highlighting several factors that have contributed to relatively narrow perceptions of Ashkenazic rabbinic culture and argues that the Tosafists, and Ashkenazic rabbinic scholarship more generally, advocated a wide definition of the truths that could be discovered through Torah study. He explores differences in talmudic and halakhic studies between the Tosafist centers of northern France and Germany, delves into aspects of biblical interpretation in each region, and identifies important Tosafists and rabbinic figures. Kanarfogel also examines the composition of liturgical poetry (piyyut) by Tosafists, interest in forms of (white) magic and mysticism on the part of a number of northern French Tosafists, and a spectrum of views on the question of anthropomorphism and messianism. Overall, Kanarfogel demonstrates that the approach taken by Tosafists was broader, more open, and more multi-disciplinary than previously considered. Medieval and Jewish history scholars will appreciate Kanarfogel's volume, which is the culmination of several decades of research on the subject.

This volume discusses various conceptions of family and kinship in the context of deuterocanonical literature. After analyzing the topic family in a narrow sense of the term, the articles investigate general ideas of morality, respect, or love and take a critical look at representations of gender, power, and social norms in Judaism and Early Christianity.

The early 1930's were a period of dire foreboding for the entire world. The dark clouds of World War II were rapidly gathering, as the Jewish population of Europe was becoming especially vulnerable to the most hideous form of genocide that had ever been devised. It was with this background that a young boy made his way to school on the morning after Kristalnacht. In the fascinating and absorbing chapters that follow, the author, Norbert Weinberg, vividly describes how his family made it to the shores of America, via a year in London. Dressed in European-style knickers and hardly able to speak English, the boy tackles his social and educational challenges. His success is apparent when he is ordained as a rabbi at Yeshiva University in New York. Many captivating incidents and situations are discussed as the rabbi meets with personages such Senator Edward Kennedy, President Jimmy Carter and opens a session of the House of Representatives with an invocation. But the heart of the book lies in his warm relationships with congregants, members of other faiths and family. The pages are infused with humor as when, for example, the rabbi is housed in a small hotel in Quebec City, Canada, for a rabbinical interview. A brooding portrait of Jesus stares at him from over his bed. How do they get along? Or when, in that same city, he was invited to a formal event at which everyone raised a glass of wine to toast the Queen and his wine was not kosher. Was this a soluble predicament? The poignant pages of this book promise to warm the heart of every reader.

aIn this ground-breaking work, Nurit Stadler accomplishes the seemingly impossible by penetrating the exclusive male enclave of the ultra-orthodox yeshiva. Her methods are not merely innovative, but truly inspired. The results are remarkable.a
--Shaul Kelner, Vanderbilt University

The ultra-Orthodox yeshiva, or Jewish seminary, is a space reserved for men, and for a focus on religious ideals. Fundamentalist forms of piety are usually believed to be quite resistant to change. In Yeshiva Fundamentalism, Nurit Stadler uncovers surprising evidence that firmly religious and pious young men of this community are seeking to change their institutions to incorporate several key dimensions of the secular world: a redefinition of masculinity along with a transformation of the family, and participation in civic society through the labor market, the army, and the construction of organizations that aid terror victims. In their private thoughts and sometimes public actions, they are resisting the demands placed on them to reject all aspects of the secular world.

Because women are not allowed in the yeshiva setting, Stadleras research methods had to be creative. She invented a way to simulate yeshiva learning with young yeshiva men by first studying with an informant to learn key religious texts, often having to do with family life, sexuality, or participation in the larger society. This informant then invited students over to discuss these texts with Stadler and himself outside of the yeshiva setting. This strategy enabled Stadler to gain access to aspects of yeshiva life in which a woman is usually unable to participate, and to hear aunofficiala thoughts and reactions which would have beensuppressed had the interviews taken place within the yeshiva.

Yeshiva Fundamentalism provides an intriguing -- and at times surprising -- glimpse inside the all-male world of the ultra-orthodox yeshivas in Israel, while providing insights relevant to the larger context of transformations of fundamentalism worldwide. While there has been much research into how contemporary feminism has influenced the study of fundamentalist groups worldwide, little work has focused on ultra-Orthodox menas desires to change, as Stadler does here, showing how fundamentalist men are themselves involved in the formulation of new meanings of piety, gender, modernity and relations with the Israeli state.

Survival in Auschwitz: If This Is a Man is a book written by the Italian author, Primo Levi. It describes his experiences in the concentration camp at Auschwitz during the Second World War.

Levi, then a 25-year-old chemist, spent 10 months in Auschwitz before the camp was liberated by the Red Army. Of the 650 Italian Jews in his shipment, Levi was one of only twenty who left the camps alive. The average life expectancy of a new entrant was three months.

This truly amazing story offers a revealing glimpse into the realities of the Holocaust and its effects on our world.

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.

Conceptual Tension: Essays on Kinship, Politics, and Individualism is a critical philosophical examination of the role of concepts and concept formation in social sciences. Written by Leon J. Goldstein, a preeminent Jewish philosopher who examined the epistemological foundations of social science inquiry during the second half of the twentieth century, the book undertakes a study of concept formation and change by looking at the four critical terms in anthropology (kinship), politics (parliament and Rousseau's concept of the general will), and sociology (individualism). The author challenges prevailing notions of concept formation and definition, specifically assertions by Gottlieb Frege that concepts have fixed, clear boundaries that are not subject to change. Instead, drawing upon arguments by R.G. Collingwood, Goldstein asserts that concepts have a historical dimension with boundaries and meanings that change with their use and context. Goldstein's work provides insight for philosophers, historians, political scientists, anthropologists, and Judaica scholars interested in the study and meaning of critical concepts within their fields.

The series Beihefte zur Zeitschrift fur die alttestamentliche Wissenschaft (BZAW) covers all areas of research into the Old Testament, focusing on the Hebrew Bible, its early and later forms in Ancient Judaism, as well as its branching into many neighboring cultures of the Ancient Near East and the Greco-Roman world.

What accounts for the seemingly atypical pattern of scriptural exegesis that Paul uses to interpret Exodus 34 in 2 Cor 3:7-18? While previous scholars have approached this question from a variety of angles, in this monograph, Michael Cover grapples particularly with the evidence of contemporaneous Jewish and Greco-Roman commentary traditions. Through comparison with Philo of Alexandria's Allegorical Commentary, the Pseudo-Philonic homilies De Jona and De Sampsone, the Anonymous Theaetetus Commentary, the Dead Sea Scrolls, Seneca's Epistulae morales, and other New Testament texts, Paul's interpretation of Exodus emerges as part of a wider commentary practice that Cover terms "secondary-level exegesis." This study also provides new analysis of the way ancient authors, including Paul, interwove commentary forms and epistolary rhetoric and offers a reconstruction of the context of Paul's conflict with rival apostles in Corinth. At root was the legacy of Moses and of the Pentateuch itself, how the scriptures ought to be read, and how Platonizing theological and anthropological traditions might be interwoven with Paul's messianic gospel.