Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

"Bravo. There are many people writing, but you are truly an artist Very much enjoyed the story, the style and the artistic expression. Haven't seen this kind of writing in our circles. Thanks. S.S. (London, England)

"Whenever I see your name, I'm there. It is the first article I read in the Hamodia. The depth, style and writing truly mesmerizes me." A.B. (Bnei Brak, Israel)

"Just a note to let you now how much I have been enjoying your articles in the Hamodia. They are humorous, thought provoking and always leave me with some mussar haskel. It is a pleasure to read articles with such depth and toichen. E.F. (Monsey)

"Hi, I'm a huge fan of your stories. It's the first thing I check out when I buy the Hamodia. You are a huge inspiration to me, both in Judaism and in your outlook on life. I love the nostalgia and your prolific writing. I'm a Chasidic boy. Yiddishkait has a huge influence on me. I would like to know if there is any other place where I could enjoy your writings." S.M. (Brooklyn, NY)

"Words cannot express the great appreciation I have for the beautiful story you wrote in Hamodia. Being married to a Ben Torah for ten years, the story really gave me a new rejuvenated feeling, how many of us take it for granted and do not realize the true value of Torah learning. I don't know how I can thank you enough." R.B. (Lakewood, NJ)

"I look forward to your articles in the Hamodia. I wish that they would appear more often. In addition to the "good" subjects, I love your writing. The stories are impossible to put down once begun." S.T. (New York)

"We are avid readers of your articles. We find them captivating, witty and extremely well written." M.A. (Brooklyn, NY)

Thinking Jewish Culture in America argues that Jewish thought extends our awareness and deepens the complexity of American Jewish culture. This volume stretches the disciplinary boundaries of Jewish thought so that it can productively engage expanding arenas of culture by drawing Jewish thought into the orbit of cultural studies. The eleven contributors to Thinking Jewish Cultures, together with Chancellor Arnold Eisen s postscript, position Jewish thought within the dynamics and possibilities of contemporary Jewish culture. These diverse essays in Jewish thought re-imagine cultural space as a public and sometimes contested performance of Jewish identity, and they each seek to re-enliven that space with reflective accounts of cultural meaning. How do Jews imagine themselves as embodied actors in America? Do cultural obligations limit or expand notions of the self? How should we imagine Jewish thought as a cultural performance? What notions of peoplehood might sustain a vibrant Jewish collectivity in a globalized economy? How do programs in Jewish studies work within the academy? These and other questions engage both Jewish thought and culture, opening space for theoretical works to broaden the range of cultural studies, and to deepen our understanding of Jewish cultural dynamics. Thinking Jewish Culture is a work about Jewish cultural identity reflected through literature, visual arts, philosophy, and theology. But it is more than a mere reflection of cultural patterns and choices: the argument pursued throughout Thinking Jewish Culture is that reflective sources help produce the very cultural meanings and performances they purport to analyze.

Rosenzweig's Bible examines the high stakes, both theological and political, of Franz Rosenzweig's attempt to revivify the Hebrew Bible and use it as the basis for a Jewish textual identity. Mara Benjamin's innovative reading of The Star of Redemption places Rosenzweig's best-known work at the beginning of an intellectual trajectory that culminated in a monumental translation of the Bible, thus overturning fundamental assumptions that have long guided the appraisal of this titan of modern Jewish thought. She argues that Rosenzweig's response to modernity was paradoxical: he challenged his readers to encounter the biblical text as revelation, reinventing scripture - both the Bible itself and the very notion of a scriptural text - in order to invigorate Jewish intellectual and social life, but did so in a distinctly modern key, ultimately reinforcing the foundations of German-Jewish post-Enlightenment liberal thought. Rosenzweig's Bible illuminates the complex interactions that arise when modern readers engage the sacred texts of ancient religious traditions.

Rosenzweig's Bible examines the high stakes, both theological and political, of Franz Rosenzweig's attempt to revivify the Hebrew Bible and use it as the basis for a Jewish textual identity. Mara Benjamin's innovative reading of The Star of Redemption places Rosenzweig's best-known work at the beginning of an intellectual trajectory that culminated in a monumental translation of the Bible, thus overturning fundamental assumptions that have long guided the appraisal of this titan of modern Jewish thought. She argues that Rosenzweig's response to modernity was paradoxical: he challenged his readers to encounter the biblical text as revelation, reinventing scripture - both the Bible itself and the very notion of a scriptural text - in order to invigorate Jewish intellectual and social life, but did so in a distinctly modern key, ultimately reinforcing the foundations of German-Jewish post-Enlightenment liberal thought. Rosenzweig's Bible illuminates the complex interactions that arise when modern readers engage the sacred texts of ancient religious traditions.

The book demonstrates the power of hope and faith.

"Bravo. There are many people writing, but you are truly an artist Very much enjoyed the story, the style and the artistic expression. Haven't seen this kind of writing in our circles. Thanks. S.S. (London, England)

"Whenever I see your name, I'm there. It is the first article I read in the Hamodia. The depth, style and writing truly mesmerizes me." A.B. (Bnei Brak, Israel)

"Just a note to let you now how much I have been enjoying your articles in the Hamodia. They are humorous, thought provoking and always leave me with some mussar haskel. It is a pleasure to read articles with such depth and toichen. E.F. (Monsey)

"Hi, I'm a huge fan of your stories. It's the first thing I check out when I buy the Hamodia. You are a huge inspiration to me, both in Judaism and in your outlook on life. I love the nostalgia and your prolific writing. I'm a Chasidic boy. Yiddishkait has a huge influence on me. I would like to know if there is any other place where I could enjoy your writings." S.M. (Brooklyn, NY)

"Words cannot express the great appreciation I have for the beautiful story you wrote in Hamodia. Being married to a Ben Torah for ten years, the story really gave me a new rejuvenated feeling, how many of us take it for granted and do not realize the true value of Torah learning. I don't know how I can thank you enough." R.B. (Lakewood, NJ)

"I look forward to your articles in the Hamodia. I wish that they would appear more often. In addition to the "good" subjects, I love your writing. The stories are impossible to put down once begun." S.T. (New York)

"We are avid readers of your articles. We find them captivating, witty and extremely well written." M.A. (Brooklyn, NY)

Mara H. Benjamin contends that the physical and psychological work of caring for children presents theologically fruitful but largely unexplored terrain for feminists. Attending to the constant, concrete, and urgent needs of children, she argues, necessitates engaging with profound questions concerning the responsible use of power in unequal relationships, the transformative influence of love, human fragility and vulnerability, and the embeddedness of self in relationships and obligations. Viewing child-rearing as an embodied practice, Benjamin's theological reflection invites a profound reengagement with Jewish sources from the Talmud to modern Jewish philosophy. Her contemporary feminist stance forges a convergence between Jewish theological anthropology and the demands of parental caregiving.

Mara H. Benjamin contends that the physical and psychological work of caring for children presents theologically fruitful but largely unexplored terrain for feminists. Attending to the constant, concrete, and urgent needs of children, she argues, necessitates engaging with profound questions concerning the responsible use of power in unequal relationships, the transformative influence of love, human fragility and vulnerability, and the embeddedness of self in relationships and obligations. Viewing child-rearing as an embodied practice, Benjamin's theological reflection invites a profound reengagement with Jewish sources from the Talmud to modern Jewish philosophy. Her contemporary feminist stance forges a convergence between Jewish theological anthropology and the demands of parental caregiving.