Centering on the first extant martyr story (2 Maccabees 7), this study explores the "autonomous value" of martyrdom. The story of a mother and her seven sons who die under the torture of the Greek king Antiochus displaces the long-problematic Temple sacrificial cult with new cultic practices, and presents a new family romance that encodes unconscious fantasies of child-bearing fathers and eternal mergers with mothers. This study places the martyr story in the historical context of the Hasmonean struggle for legitimacy in the face of Jewish civil wars, and uses psychoanalytic theories to analyze the unconscious meaning of the martyr-family story.

Published in 1908, this book draws on a variety of sermons written by Rev. Morris Josephs, to provide a message on Judaism. Designed to create a discourse for universal readership this book covers topics such as the ethics of Jewish life, the perception of the world vs Judaism, and the religious experience of Judaism.

Now a Netflix original series! Unorthodox is the bestselling memoir of a young Jewish woman's escape from a religious sect, in the tradition of Ayaan Hirsi Ali's Infidel and Carolyn Jessop's Escape, featuring a new epilogue by the author. As a member of the strictly religious Satmar sect of Hasidic Judaism, Deborah Feldman grew up under a code of relentlessly enforced customs governing everything from what she could wear and to whom she could speak to what she was allowed to read. Yet in spite of her repressive upbringing, Deborah grew into an independent-minded young woman whose stolen moments reading about the empowered literary characters of Jane Austen and Louisa May Alcott helped her to imagine an alternative way of life among the skyscrapers of Manhattan. Trapped as a teenager in a sexually and emotionally dysfunctional marriage to a man she barely knew, the tension between Deborah's desires and her responsibilities as a good Satmar girl grew more explosive until she gave birth at nineteen and realized that, regardless of the obstacles, she would have to forge a path-for herself and her son-to happiness and freedom. Remarkable and fascinating, this "sensitive and memorable coming-of-age story" (Pittsburgh Post-Gazette) is one you won't be able to put down.

Published in 1908, this book details the development and establishment of Judaism and Jewish culture in contrast to the spread and presence of the Christian church and community. Focusing on the spiritual importance of Jewish scripture and its prominence in other Abrahamic religions, Goodman presents a discussion on spiritual and ethical perspectives in Judaism in comparison to Christianity.

This book studies the pilgrimage of the Ancient World in its search for moral truth. After a brief examination of the values which dominated Homeric society and the subsequent aristocracies, the central portion of the book is an account and analysis of the moral ideas which illuminated the Greek, Roman and Hebrew worlds during the classical period. The volume discusses the cardinal virtues, the place of friendship, Plato's love, philanthropia and the moral insights of the Jewish prophets and subsequently examines Christian love.

Judaism openly recognizes, as an integral part of human nature, the enigmatic relationship between "yetzer," or physical desire, and "yetzirah," or spiritual creativity. "Creativity and Sexuality," written as a fictional dialogue, clearly delineates the psychic interdependence of these two drives, as well as the integration of the concepts as they are defined by both Jewish mysticism and modern psychology.

Mordechai Rotenberg is interested in the impact of religion on the psychology of everyday life. He was prompted to write "Creativity and Sexuality" by the popularity of writings that explore Jewish texts on the subject of sexuality from a historical or literary point of view, but that do not hesitate to include psychological evaluations based on popular secondary psychological concepts. This work seeks to provide an accurate psychological analysis of sexuality and spirituality from a Jewish mystical perspective. As such, it both reconstructs the interdisciplinary bridge between Judaism and psychology and deconstructs some exegetical traditions. The goal is to present new paradigmatic options, which may help modern society struggle more efficiently with its sexuality. Ultimately, the author sees physical desire and spiritual creativity as a regulative continuum. People learn how to spend the tremendous power of energy that the sexual "yetzer" produces not only on physical sex, but on the spiritual "yetzirah."

In an introduction written especially for this new edition, the author explains the continuing relevance of "Creativity and Sexuality," and the ongoing relationship between sexual desire and a healthy spiritual self-fulfillment. This volume will be of interest to students of Judaism, psychology, mysticism, and sexuality.

In this book I have tried to disperse the dark clouds that have always hidden the sunny and pleasant skies of good relationships among the followers of Ibrahimian religions. Considering unpleasant events which have happened in the past, reaching this aim will not be easy but it will not be impossible either...Judaism, Islam and Christianity are the three great religions and the faithful followers of monotheism - the belief in only one God. We share together the same supreme Ruler of the Universe yet centuries of strife have left a terrible legacy of suspicion and conflict. Indeed, with current events in the world as they are, the seemingly constant tensions and conflicts which divide the faithful often overwhelm the actions of those who seek tolerance and reconciliation. Youssef Khakshouri, a Jew from Orumia in Iran, has studied the great Holy Books for all his long and productive life. In simple and refreshingly direct prose he explains the history of the Holy Books, their often startingly similar beliefs and the manner in which confusion and ignorance of each other's faiths has allowed conflict to overcome co-operation. It is his profound belief that only by understanding the real meaning of the great works of religious prophecy will we begin to understand that more unites us than divides us, and understanding this is the only true path to tolerance and peace.

This volume addresses the current scholarly controversies that have crupted in the last 20 or so years over the implications of the judaism of Jesus. Since the early 1970s, a number of historical Jesus scholars have claimed that Jesus was a Jew, and that this fact has significant implications for how one reconstructs the figure of Jesus from the portraits in ancient Christian literature. This book explores the anti-Jewish legacy of past scholarship, shows that the Judaism of Jesus is a more complex issue than sometimes acknowledged, and explores the subterranean cultural implications of the recent insistence on the Judaism of Jesus.

The Philosophical Pathos of Susan Taubes offers a detailed analysis of an extraordinary figure in the twentieth-century history of Jewish thought, Western philosophy, and the study of religion. Drawing on close readings of Susan Taubes's writings, including her correspondence with Jacob Taubes, scholarly essays, literary compositions, and poems, Elliot R. Wolfson plumbs the depths of the tragic sensibility that shaped her worldview, hovering between the poles of nihilism and hope. By placing Susan Taubes in dialogue with a host of other seminal thinkers, Wolfson illumines how she presciently explored the hypernomian status of Jewish ritual and belief after the Holocaust; the theopolitical challenges of Zionism and the dangers of ethnonationalism; the antitheological theology and gnostic repercussions of Heideggerian thought; the mystical atheism and apophaticism of tragedy in Simone Weil; and the understanding of poetry as the means to face the faceless and to confront the silence of death in the temporal overcoming of time through time. Wolfson delves into the abyss that molded Susan Taubes's mytheological thinking, making a powerful case for the continued relevance of her work to the study of philosophy and religion today.

The True Identity of the Bible's Most Divisive Apostle

Paul is not the founder of Christianity or a zealous convert from Judaism, as is often claimed. Nor did he contend that Jesus superseded the Torah. Paul, Eisenbaum persuasively argues, remained a devout Jew who believed Jesus would unite Jews and Gentiles and fulfill God's universal plan for humanity. Meticulously researched and far-reaching in its implications, this is a much-needed corrective to misconceptions held by Christians and Jews, liberals and conservatives, alike.

Magnus Zetterholm uses theoretical insights from the social sciences to deal with the complex issues raised by the parting of Judaism and Christianity, and the accompanying rise of Christian anti-Semitism in ancient Antioch.

Unlike previous attempts to solve this problem have focused mainly on ideology, Zetterholm's excellent study emphasizes the interplay between sociological and ideological elements.

For students of religious studies, classical studies, history and social science, this will give leverage and knowledge in the pursuit of their course studies.

Hasidism has been a seminal force and source of controversy in the Jewish world since its inception in the second half of the eighteenth century. Indeed, almost every ideological trend that has made itself felt among Jews since that time-from Zionism and Orthodoxy to contemporary Jewish feminism and movements within the yeshiva world-has claimed to have derived some inspiration from this vibrant movement. While this is sure testimony to its vitality and originality, it has also given rise to many misconceptions as to what hasidism is about. This major work, the first comprehensive critical study of hasidism in English, offers a wide-ranging treatment of the subject in all its aspects by what is effectively the entire present generation of scholars working in the field. With contributions ranging from the history of theology and of ideas through social and economic history to contemporary sociology, Hasidism Reappraised encompasses a complete field of modern scholarship in a discipline that is central to the understanding of modern Jewish history and the contemporary Jewish world. The twenty-eight authors who have contributed to the main body of the book are almost without exception established scholars with international reputations. The volume as a whole is dedicated to the memory of Joseph Weiss, and its opening section assesses his contribution to the study of hasidism in the context of his relationship with Gershom Scholem and Scholem's long-standing influence on the field. The remaining contributions are arranged thematically under seven headings: the social history of hasidism; the social functions of mystical ideals in the hasidic movement; distinctive outlooks and schools of thought within hasidism; the hasidic tale; the history of hasidic historiography; contemporary hasidism; and the present state of research on hasidism. The book also incorporates an extensive introduction that places the various articles in their intellectual context, as well as a bibliography of hasidic sources and contemporary scholarly literature. Hasidism Reappraised shows an intellectual world at an important juncture in its development and points to the direction in which scholarly study of hasidism is likely to develop in the years to come. CONTRIBUTORS: Jacob Barnai, Israel Bartal, Joseph Dan, Rachel Elior, Immanuel Etkes, Shmuel Ettinger, Morris M. Faierstein, Roland Goetschel, Arthur Green, Zeev Gries, Karl Erich GROZINGER, Moshe Hallamish, Gershon David Hundert, Moshe Idel, Louis Jacobs, Jacob Katz, Naftali Loewenthal, Daniel Meijers, Yehoshua Mondshine, Gedaliah Nigal, Mendel Piekarz, Ada Rapoport-Albert, Moshe J. Rosman, Bracha Sack, Yoseph Salmon, Chone Shmeruk, Sara Ora Heller Wilensky, Elliot R. Wolfson.

The incongruence if not antagonism between modern liberalism and the Jewish sense of the world has been most notably articulated by Lionel Trilling. Certainly the imaginative limitations and intellectual smugness he discerned in his own ideological party found a parallel, in his view, in the embrace of liberalism by the American Jewish community. The consequences of that embrace entail both a superficial intellectual and religious culture and a misunderstanding of the social and political dimensions of Judaism. In Classical Liberalism and the Jewish Tradition, Edward Alexander engages in a wide-ranging exploration of the roots of the fundamental antagonism between liberalism and Jewish tradition from the nineteenth century to the present day. Central to Alexander's arguments is his incisive critique of the distortion of modern Judaism as a child of the Enlightenment and the notion that specifically Jewish concerns, whether with Zionism, the Holocaust, or sacred and secular writings, constitute a narrow and parochial betrayal of liberal interests. The chapters are divided among political, religious, and literary subjects. The opening chapter on Mill's ambivalent attitude toward the Jews establishes terms of conflict between Judaism and liberal secularism and universality as do chapters on the antisemitism of Thomas Arnold and Marx and the more ambiguous Jewish self-identification of Disraeli. Alexander examines such disparate topics as the hostility to the idea of a Jewish state on the part of numerous Israeli intellectuals, the disdain among liberals toward the specifically Jewish dimension of the Holocaust, and the capitulation of the Modern Language Association to the anti-Zionism of Edward Said. Turning to the uneasy status of Jewish religious texts and secular literature as sources of cultural revitalization, Alexander deals with the attempt by the Israeli scholar Adin Steinsaltz to bring the Talmud to the attention of contemporary Jewish readers and includes a chapter on his nineteenth-century precursor Emanuel Deutsch and his relationship to George Eliot. An analysis of Ruth Wisse's efforts to establish a modern Jewish literary canon is rounded out by chapters on two of the major figures of that canon: Isaac Bashevis Singer and Philip Roth. While diverse in subject matter, Classical Liberalism and the Jewish Tradition is consistent in its unapologetic advocacy of a Jewish point of view and in its depth of scholarship in tracing the historical roots of contemporary attitudes and ideologies.

The Return of the Absent Father offers a new reading of a chain of seven stories from tractate Ketubot in the Babylonian Talmud, in which sages abandon their homes, wives, and families and go away to the study house for long periods. Earlier interpretations have emphasized the tension between conjugal and scholarly desire as the key driving force in these stories. Haim Weiss and Shira Stav here reveal an additional layer of meaning to the father figure's role within the family structure. By shifting the spotlight from the couple to the drama of the father's relationship with his sons and daughters, they present a more complex tension between mundane domesticity and the sphere of spiritual learning represented by the study house. This coauthored book presents a dialogic encounter between Weiss, a scholar of rabbinic literature, and Stav, a scholar of modern Hebrew literary studies. Working together, they have produced a book resonant in its melding of the scholarly norms of rabbinics with a literary interpretation based in feminist and psychoanalytic theory.

This volume presents a selection of articles by acclaimed experts in their respective areas of Jewish law. A fascinating account of the status among the Jews of Yemen of the two principal codexes of Jewish law, Maimonides' Mishne Torah and R. Joseph Caro's Shulhan Arukh, is presented in a paper by Yosef Tobi. He explains the historical, social and political background against which Maimonides' code lost its unrivaled primacy as the authoritative legal source among the Yemenites. His explanation situates the Code--Shulhan Arukh rivalry within the context of a broader tension, that between the unique local baladi rite of the Yemenites, and the 'imported' but more mainstream shami rite. As the article notes, despite everything, the former not only managed to retain some standing, but has, to a degree, begun to regain ground. Two of the papers consider the work of Israeli scholar H. Dagan in the area of unjust enrichment, inquiring into the degree to which Dagan's analysis of the halakhic attitude to unjust enrichment is in fact correct.; The late Irwin Haut's paper asks whether the stance of Jewish law on unjust enrichment is as far from that evinced by American law as Dagan claims; Jonathan Blass's paper considers whether an inference can be drawn from the laws of unjust enrichment to the liberal socio-economic vision for society Dagan attributes to the halakha. The judicial process is the focus of two other papers. Shimshon Ettinger explores the question of whether judges who have, by happenstance, witnessed an incident that subsequently becomes the subject of legal proceedings, can sit in judgment without hearing the testimony of additional witnesses. He demonstrates that the classic commentaries on the Talmud are not in agreement as to the acceptability of witnesses serving as judges. Steven H. Resnicoff considers the thorny problem of what is to be done when recourse to lying and deceit in legal proceedings is the only means by which a just outcome can be secured. Can good ends justify evil means?; Resnicoff opens his discussion with a short survey of the views of philosophers such as Augustine and Kant, before proceeding to a comprehensive account of the many halakhic discussions on recourse to deceit to procure just outcomes in civil cases. A survey of the views of the great philosophers also opens a paper by Yehiel Kaplan on the propriety of using imprisonment to enforce divorce judgments in Jewish law. He cites classic philosophical understandings of liberty to contextualize his thorough account of the position of Jewish law on curtailing personal freedom by imprisonment as a means of inducing recalcitrant husbands to agree to release their 'chained wives' ( agunot ). This issue is currently at the top of the agenda for many feminist groups within Orthodox Judaism, and Kaplan's paper seeks to maximize the scope for halakhic solutions to this pressing problem. A chronicle section analyzes American cases that raise significant Jewish issues, and Israeli decisions in cases where Jewish law is germane, thereby making the annual a journal of record. The volume concludes with a survey of recently published articles and books on Jewish and biblical law.

Areligion or a culture like Judaism, at least three thousand years old, cannot be expected to be all of one piece, homogeneous, self-contained, consistent, a neatly constructed system of ideas. If Judaism were that, it would have died centuries ago and would be a subject of interest only to the historian and archaeologist. Judaism has been a living force precisely because it is a teeming, thundering, and clamoring phenomenon, full of contrary tendencies and inconsistencies. Although there are no words or phrases in Hebrew Scriptures for "human rights," "conscience," or "due process of law," the ideals and values which these concepts represent were inherent in the earliest Jewish texts.This volume begins with four essays on the concept of man's being born "free and equal," in the image of God. The underpinning of this concept in Jewish law is explored in Section 2, entitled "The Rule of Law." Section 3, "The Democratic Ideal," traces the foundations of democracy in the Jewish teachings in the Bible and the Talmud, which in turn influenced the whole body of Western political thought. Relations between man and man, man and woman, employer and employee, slave and master are all spelled out. Section 4 presents essays analyzing man's freedom of conscience, and his God-given rights to dissent and protest. Section 5 deals with aspects of personal liberty, including the right of privacy. Section 6, entitled "The Earth is the Lord's," deals with the Jewish view of man's transient tenancy on God's earth, his obligations not to destroy anything that lives or grows, and to share the earth's bounty with the poor, the widowed, and the orphaned. Section 7 delivers an analysis of the "end of days" vision of Micah and man's continuing need to strive for peace and not for war. The volume concludes with three new essays, dealing with contemporary issues: "In God's Image: The Religious Imperative of Equality under Law"; "The Values of a Jewish and Democratic State: The Task of Reaching a Synthesis"; and "Religious Freedom and Religious Coercion in the State of Israel."This enlarged edition is accessibly written for a general and scholarly audience and will be of particular interest to political scientists, historians, and constitutional scholars.

Hasidism, a movement many believed had passed its golden age, has had an extraordinary revival since it was nearly decimated in the Holocaust and repressed in the Soviet Union. Hasidic communities, now settled primarily in North America and Israel, have reversed the losses they suffered and are growing exponentially. With powerful attachments to the past, mysticism, community, tradition, and charismatic leadership, Hasidism seems the opposite of contemporary Western culture, yet it has thrived in the democratic countries and culture of the West. How? Who Will Lead Us? finds the answers to this question in the fascinating story of five contemporary Hasidic dynasties and their handling of the delicate issue of leadership and succession. Revolving around the central figure of the rebbe, the book explores two dynasties with too few successors, two with too many successors, and one that believes their last rebbe continues to lead them even after his death. Samuel C. Heilman, recognized as a foremost expert on modern Jewish Orthodoxy, here provides outsiders with the essential guide to continuity in the Hasidic world.

"Paulist Press deserves credit for adding this new dimension to interfaith dialogue." The Jewish Spectator Zohar: The Book of Enlightenment edited and translated, with an introduction by Daniel Chanan Matt, preface by Arthur Green So this story of Torah is the garment of Torah. Whoever thinks that the garment is the real Torah and not something else-may his spirit deflate! Zohar (c. 1280-1286) Zohar-"the book of Splendor, Radiance, Enlightenment"-has fascinated readers from its first appearance in thirteenth-century Spain until today. It is the major text of Kabbalah, the Jewish mystical tradition. To assure the acceptance of his work within the Jewish community, a Spanish scholar named Moses de Leon claimed that Zohar was an ancient work of the school of the famous Rabbi Shim'on son of Yohai. It was not until our own century that critical scholarship demonstrated that the book's author was Moses de Leon himself. His mosaic of Scripture, Midrash, medieval homily, fiction, and fantasy presents what Professor Daniel Matt describes as "a challenge to the normal workings of consciousness [that] dares one to examine one's assumptions about tradition, God, and self."

Addressed to Jews and non-Jews alike, though aware that these two reader groups were likelyn to approach the book with very different presuppositions, Daiches sets out to define Judaism in relation to philosophy, to explain Kant's philosophy through the superiority of halakhah, defend a biblically based Jewish interpretation of history, and champion Judaism as a religion of freedom guaranteed by halakhah (Jewish law).

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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 Social Justice 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.

This is an unusual and extremely timely collective effort. It appears at a moment inwhich Israelis not only must confront their Arab neighbors, but must deal with one another as Jews possessing radically different views on the present and future of the Jewish tradition. With this seventh volume of the series, the Israeli Sociological Society has turned its attention to religion, an area that for many years has been of high importance, but low profile in Israeli affairs and in the wider Middle Eastern context. Chapters and contributors include: "Jewish Civilization: Approaches to Problems of Israeli Society" by Shmuel N. Eisenstadt; "Life Tradition and Book Tradition in the Development of Ultraorthodox Judaism" by Menachem Friedman; "Religious Kibbutzim: Judaism and Modernization" by Aryei Fishman; "The Religion of Elderly Oriental Jewish Women" by Susan Sered; and "Hanukkah and the Myth of the Maccabees in Ideology and in Society" by Eliezer Don-Yehiya. The increasing presence of religious activism in contemporary Israel, side by side with subtle changes in the religion of Israeli Sephardim, makes the topic of religion essential for an understanding of Israel and much of the Middle East generally. Israeli Judaism is a significant work, and will be of interest to theologians, philosophers, sociologists, anthropologists, and political theorists.

In recent years, there has been an upsurge of interest in religion and religious issues. Some have linked this to a neo-liberal form of individualism, while others noted that secularism has left people bereft of a humanly necessary link with the transcendent. The importance of identity issues has also been remarked upon. This book examines how liberal forms of religion are allowing people to engage with religion on their own terms, while also feeling part of something more universal. Looking at liberal approaches to the Abrahamic faiths - Judaism, Protestant and Roman Catholic Christianity and Islam - this book teases out how postmodern culture has shaped the way in which people engage with these religions. It also compares and contrasts how liberal thinking and theology have been expressed in each of the faiths examined, as well as the reactionary responses to its emergence. By considering how liberalism has influenced the narrative around the Abrahamic faiths, this book demonstrates how malleable faith and spirituality can be. As such, it will be of interest to scholars working in Religious Studies, Theology, Sociology and Cultural Anthropology.

The dominant theme of post-Holocaust Jewish theology has been that of the temporary hiddenness of God, interpreted either as a divine mystery or, more commonly, as God's deferral to human freedom. But traditional Judaic obligations of female presence, together with the traditional image of the Shekhinah as a figure of God's 'femaleness' accompanying Israel into exile, seem to contradict such theologies of absence. The Female Face of God in Auschwitz, the first full-length feminist theology of the Holocaust, argues that the patriarchal bias of post-Holocaust theology becomes fully apparent only when women's experiences and priorities are brought into historical light. Building upon the published testimonies of four women imprisoned at Auschwitz-Birkenau - Olga Lengyel, Lucie Adelsberger, Bertha Ferderber-Salz and Sara Nomberg-Przytyk - it considers women's distinct experiences of the holy in relation to God's perceived presence and absence in the camps.
God's face, says Melissa Raphael, was not hidden in Auschwitz, but intimately revealed in the female face turned towards the other as a refractive image of God, especially in the moral protest made visible through material and spiritual care for the assaulted other.

The dominant theme of post-Holocaust Jewish theology has been that of the temporary hiddenness of God, interpreted either as a divine mystery or, more commonly, as God's deferral to human freedom. But traditional Judaic obligations of female presence, together with the traditional image of the Shekhinah as a figure of God's 'femaleness' accompanying Israel into exile, seem to contradict such theologies of absence. The Female Face of God in Auschwitz, the first full-length feminist theology of the Holocaust, argues that the patriarchal bias of post-Holocaust theology becomes fully apparent only when women's experiences and priorities are brought into historical light. Building upon the published testimonies of four women imprisoned at Auschwitz-Birkenau - Olga Lengyel, Lucie Adelsberger, Bertha Ferderber-Salz and Sara Nomberg-Przytyk - it considers women's distinct experiences of the holy in relation to God's perceived presence and absence in the camps.
God's face, says Melissa Raphael, was not hidden in Auschwitz, but intimately revealed in the female face turned towards the other as a refractive image of God, especially in the moral protest made visible through material and spiritual care for the assaulted other.