In time for Pope Francis's new initiatives. We now have the potential to end two thousand years of hostility will we succeed? New in paperback

With keen wisdom and a masterful understanding of history, Rabbi James Rudin, an acclaimed authority in the field of Jewish-Christian relations, provides the context necessary for Christians and Jews to recognize the critical challenges posed by the past and the future of their two religions.

Spanning twenty centuries of controversy, horror and promise, Rudin s narrative examines:

The sources of both conflict and commonality between the two religions The need to address and redress past wrongs The agenda required to create a shared future free of bigotry

It includes proven approaches for successful interreligious dialogues, including tips on session organization, project ideas and a discussion guide to enhance Christians and Jews knowledge of each other."

This book opens windows onto various aspects of Jewish legal culture. Rather than taking a structural approach, and attempting to circumscribe and define 'every' element of Jewish law, Windows onto Jewish Legal Culture takes a dynamic and holistic approach, describing diverse manifestations of Jewish legal culture, and its general mind-set, without seeking to fit them into a single structure. Jewish legal culture spans two millennia, and evolved in geographic centers that were often very distant from one another both geographically and socio-culturally. It encompasses the Talmud and talmudic literature, the law codes, the rulings of rabbinical courts, the responsa literature, decisions taken by communal leaders, study of the law in talmudic academies, the local study hall, and the home. But Jewish legal culture reaches well beyond legal and quasi-legal institutions; it addresses, and is reflected in, every aspect of daily life, from meals and attire to interpersonal and communal relations. Windows onto Jewish Legal Culture gives the reader a taste of the tremendous weight of Jewish legal culture within Jewish life. Among the facets of Jewish legal culture explored are two of its most salient distinguishing features, namely, toleration and even encouragement of controversy, and a preference for formalistic formulations. These features are widely misunderstood, and Jewish legal culture is often parodied as hair-splitting argument for the sake of argument. In explaining the epistemic imperatives that motivate Jewish legal culture, however, this book paints a very different picture. Situational constraints and empirical considerations are shown to provide vital input into legal determinations at every level, and the legal process is revealed to be attentive to context and sensitive to cultural concerns.

Created in honor of the work of Professor Tova Forti, this collection considers the natural world in key wisdom books - Proverbs, Job and Qoheleth/Ecclesiastes, Ben Sira and Song of Songs/Solomon - and also examines particular animal and plant imagery in other texts in the Hebrew Bible. It crucially involves ancient Near Eastern parallels and like texts from the classical world, but also draws on rabbinic tradition and broader interpretative works, as well as different textual traditions such as the LXX and Qumran scrolls. Whilst the natural world, notably plants and animals, is a key uniting element, the human aspect is also crucial. To explore this, contributors also treat the wider concerns within wisdom literature on human beings in relation to their social context, and in comparison with neighbouring nations. They emphasize that the human, animal and plant worlds act together in synthesis, all enhanced and imbued by the world-view of wisdom literature.

Volume 19 of The Jewish Law Annual is a festschrift in honor of Professor Neil S. Hecht. It contains thirteen articles, ten in English and three in Hebrew. Several articles are jurisprudential in nature, focusing on analysis of halakhic institutions and concepts. Elisha Ancselovits discusses the concept of the prosbul, asking whether it is correct to construe it as a legal fiction, as several scholars have asserted. He takes issue with this characterization of the prosbul, and with other scholarly readings of Tannaitic law in general. The concepts of dignity and shame are addressed in two very different articles, one by Nahum Rakover, and the other by Hanina Ben-Menahem. The former discusses halakhic sources pertaining to the dignity inherent in human existence, and the importance of nurturing it. The latter presents a fascinating survey of actual legal practices that contravened this haklakhic norm. Attestations of these practices are adduced not only from halakhic and semi-halakhic documents, but also from literary, historical, and ethnographic sources. Three articles tackle topical issues of considerable contemporary interest. Bernard S. Jackson comments on legal issues relating to the concept of conversion arising from the story of the biblical heroine Ruth, and compares that concept to the notion of conversion invoked by a recent English court decision on eligibility for admission to denominational schools. An article by Dov I. Frimer explores the much agonized-over question of halakhic remedies for the wife whose husband refuses to grant her a get (bill of divorce), precluding her remarriage. Frimer s focus is the feasibility of inducing the husband to grant the get through monetary pressure, specifically, by awarding the chained wife compensatory tort damages. Tort remedies are also discussed in the third topical article, by Ronnie Warburg, on negligent misrepresentation by investment advisors. Two papers focus on theory of law. Shai Wozner explores the decision rules conduct rules dichotomy in the Jewish law context, clarifying how analysis of which category a given law falls under enhances our understanding of the law s intent. Daniel Sinclair explores the doctrine of normative transparency in the writings of Maimonides, the Hatam Sofer, and R. Abraham Isaac Kook, demonstrating that although transparency was universally endorsed as an ideal, some rabbinical authorities were willing to forego transparency where maintenance of the halakhic system itself was imperiled. An article by Alfredo M. Rabello reviews the primary and secondary literature on end-of-life issues, and contextualizes the much-discussed talmudic passage bAvoda Zara 18a. And an article by Chaim Saiman offers a critical survey of the main approaches to conceptualizing and teaching Jewish law in American universities; it also makes suggestions for new, and perhaps more illuminating pedagogic direction. In the Hebrew section, an intriguing article by Berachyahu Lifshitz presents a comparison of Persian and talmudic law on the status of promises and the role of the divine in their enforcement. Yuval Sinai discusses the halakhic law of evidence, particularly the well-known "two witnesses" requirement and departures from it. The volume closes with a historical article by Elimelech Westreich on the official rabbinical court in nineteenth century Jerusalem. It focuses on the rabbinical figures who served on the court, the communities for whom it adjudicated, and its role in the broader geopolitical and sociocultural context.

Doubts about the contribution of cult-prophetic speech to psalmody remain in debate. Psalms containing first-person divine speech exhibit numerous features and suggest life settings that conform to actual prophetic speech. Alternative explanations lack comparable examples external to psalms. On the other hand, Assyrian cultic prophecies parallel the characteristics of prophetic speech found in psalms. The Assyrian sources support possible composition and performance scenarios that overcome objections raised against the compatibility of genuine prophecy with psalmody. A model of cultic prophecy remains the best explanation for the origin of psalms containing first-person divine speech.

In 1896, Rabbi Solomon Schechter of Cambridge University stepped into the attic of the Ben Ezra Synagogue in Cairo and there found the largest treasure trove of mediaeval and early manuscripts ever discovered. He had entered the synagogue's genizah - its repository for damaged and destroyed Jewish texts - which held nearly 300,000 individual documents, many of which were over 1,000 years old.

As environmental destruction begins to seriously affect humans, it has become increasingly relevant to reflect on the essential elements of the Jewish and Christian theologies of creation. The essays in this volume explore key aspects of creation theology, which poses the question of the origin of the world and of man. Creation theology is rooted in the concept of man who owes his existence to God and who is placed in a cosmos which God created as "good." At the same time, the essays show that even back in antiquity, the creation discussion held high potential for ideological criticism.

Darwin provoked Jewish as well as Christian thinkers so that many felt obliged to establish oppositional, alternative, synthetic, or complimentary models relating Jewish religion to his theory of natural selection. This book examines a range of leading nineteenth- and early twentieth-century American progressive Jewish thinkers, with the primary focus being rabbis Kohler, Wise, Hirsch, Krauskopf, and Hahn, although many others are covered. Key themes include the widespread commitment to universal evolutionism, that is, the application of biological evolutionary theory to other realms (e.g. history, religion, cosmic), and the particular fascination with the evolution of ethical systems within human societies, bearing in mind mankind's bestial origins and the new challenges for understanding religious authority and revelation. It is argued that Reform Jewish discussions about the nature of God have been more profoundly shaped by engagement with evolutionary theory than has been recognized before, and that evolutionary thought provides the key framework for understanding Reform Judaism itself. The precise nature of Jewish Reform engagement with Christian proponents of theistic evolution are important, as are their interest in alternative evolutionists to Darwin, such as Spencer and Haeckel.

This is accessible and reliable survey of Kabbalah's key elements, uniquely exploring the contemporary phenomena of its popularity and the notoreity of some its modern purveyors. "Kabbalah: A Guide for the Perplexed" is a concise and accessible introduction to the major elements of the prevalent metaphysical system of Judaism, Kabbalah. The book covers the historical and theoretical essence of Kabbalah, offering a clear definition of the term and the limitations of what Kabbalah is and is not. Pinchas Giller provides an overview of the history of the movement, reflecting the sweep of Jewish history as a whole, and examines its metaphysical system, the advanced mythos of early and later Luria, doctrines of the soul, and the mysteries of Jewish religious practice and law. The book concludes with a summary of the contemporary kabbalistic phenomena, particularly in light of the notoriety of some modern purveyors of Kabbalah. As cogent and objective as possible, this is the ideal companion for those wishing to gain a sound understanding of this often perplexing mystical aspect of Judaism. "Continuum's Guides for the Perplexed" are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.

This is a concise study guide for the fledgling student of Judaism, covering critical issues and methodology. This volume in the "Studying World Religions" series is an essential guide to the study of Jewish faith. Clearly structured to cover all the major areas of study, including historical foundations, scripture, worship, society, thought and ethics, this is the ideal study aid for those approaching Judaism for the first time. "Studying Judaism" offers readers the chance to engage with a religious tradition as a diverse, living phenomenon. Its approach is 'critical' in two major respects: its use of the dimensional approach to the study of religions as an interpretive framework, and its focus on matters perceived as problematic by insider and/or outsider commentators, such as gender, demography, geo-politics, the 'museumisation' of Jewish cultures and its impact on religion and identity. A series of introductory guides, books in the "Studying World Religions" series are designed as study aids for those approaching the world's religions for the first time. Rather than attempting to cover all the material, the critical and methodological issues that students need to grasp in the study of each religious tradition - and religion in general - are drawn out, and the major contemporary debates explored. Readers are offered the chance to engage with religious traditions as diverse, living phenomena. With helpful suggestions for further study, pointing students towards material such as primary sources (scriptures), films and novels, and including ideas for teaching, discussion topics and exercises, these guides are the perfect companions for the fledgling student of religion.

Your young students will join Daniel and his Israeli cousin Rivkah as they learn together about the Jewish holidays.

"Zutot: Perspectives on Jewish Culture" aims to fill a gap that has become more and more conspicuous among the wealth of scholarly periodicals in the field of Jewish Studies. Whereas existing journals provide space to medium - and large sized articles, they neglect the small but poignant contributions, which may be as important as the extended, detailed study. The yearbook "Zutot" serves as a platform for small but incisive contributions, and provides them with a distinct context. The substance of these contributions is derived from larger perspectives and, though not always presented in an exhaustive way, will have an impact on contemporary discussions. "Zutot" covers Jewish Culture in its broadest sense, i.e. encompassing various academic disciplines - literature, languages and linguistics, philosophy, art, sociology, politics and history - and reflects binary oppositions such as religious and secular, high and low, written and oral, male and female culture.

Against a vivid background of Jewish and Islamic history, Bernard Lewis portrays the Judaeo-Islamic tradition - a cultural relationship parallel to the Judaeo-Christian heritage. He traces its origins in the early Middle Ages, its flowering, and its ending, followed by the incorporation of most of the Jews of Islamic countries into the state of Israel. The book examines the relations of Islam and other religions; the formative and classical periods of the Judaeo-Islamic tradition in medieval Islam; the development of the Ottoman Empire; and its eventual demise in the twentieth century. This book was originally published in 1984.

In this rhetorical-critical study of Ecclesiates, the author elucidates how Qoheleth teaches in his discourse, paying particular attention to the use of the cosmological texts (1:4-11 and 3:1-8) and the first-person speeches.

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 encounters with mystery can be fascinating, but also terrifying. So too when it comes to encounters with the monsters that haunt Jewish and Christian traditions. Religion has a lot to do with horror, and horror has a lot to do with religion. Religion has its monsters, and monsters have their religion. In this unusual and provocative book, Timothy Beal explores how religion, horror, and the monstrous are deeply intertwined. This new edition has been thoughtfully updated, reflecting on developments in the field over the past two decades and highlighting its contributions to emerging conversations. It also features a new chapter, "Gods, Monsters, and Machines," which engages cultural fascinations and anxieties about technologies of artificial intelligence and machine learning as they relate to religion and the monstrous at the dawn of the Anthropocene. Religion and Its Monsters is essential reading for students and scholars of religion and popular culture, as well as for any readers with an interest in horror theory or monster theory.