Over the centuries, the messianic tradition has provided the language through which modern Jewish philosophers, socialists, and Zionists envisioned a utopian future. Michael L. Morgan, Steven Weitzman, and an international group of leading scholars ask new questions and provide new ways of thinking about this enduring Jewish idea. Using the writings of Gershom Scholem, which ranged over the history of messianic belief and its conflicted role in the Jewish imagination, these essays put aside the boundaries that divide history from philosophy and religion to offer new perspectives on the role and relevance of messianism today.

Over the centuries, the messianic tradition has provided the language through which modern Jewish philosophers, socialists, and Zionists envisioned a utopian future. Michael L. Morgan, Steven Weitzman, and an international group of leading scholars ask new questions and provide new ways of thinking about this enduring Jewish idea. Using the writings of Gershom Scholem, which ranged over the history of messianic belief and its conflicted role in the Jewish imagination, these essays put aside the boundaries that divide history from philosophy and religion to offer new perspectives on the role and relevance of messianism today.

In "Jewish Questions," Matt Goldish introduces English readers to the history and culture of the Sephardic dispersion through an exploration of forty-three responsa--questions about Jewish law that Jews asked leading rabbis, and the rabbis' responses. The questions along with their rabbinical decisions examine all aspects of Jewish life, including business, family, religious issues, and relations between Jews and non-Jews. Taken together, the responsa constitute an extremely rich source of information about the everyday lives of Sephardic Jews.

The book looks at questions asked between 1492--when the Jews were expelled from Spain--and 1750. Originating from all over the Sephardic world, the responsa discuss such diverse topics as the rules of conduct for Ottoman Jewish sea traders, the trials of an ex-husband accused of a robbery, and the rights of a sexually abused wife. Goldish provides a sizeable introduction to the history of the Sephardic diaspora and the nature of responsa literature, as well as a bibliography, historical background for each question, and short biographies of the rabbis involved. Including cases from well-known communities such as Venice, Istanbul, and Saloniki, and lesser-known Jewish enclaves such as Kastoria, Ragusa, and Nablus, "Jewish Questions" provides a sense of how Sephardic communities were organized, how Jews related to their neighbors, what problems threatened them and their families, and how they understood their relationship to God and the Jewish people.

How do contemporary American Orthodox Jews use food to create boundaries, distinguishing and dividing groups from each other and from non-Orthodox communities? How does food symbolize beliefs, sustain and grow communities, and represent commitment to God? Eating at God's Table explores answers and examples from ten years of ethnographic research in the Orthodox enclave in the west Los Angeles Pico-Robertson neighborhood. Author Jody Myers explores the food-centeredness of Orthodox Jewish religious practice and the evolutionary development of today's demanding kosher laws. Opening with four scenarios based on real observations, Myers illustrates how many Orthodox residents' religious beliefs and practices around food are integrated into, even inseparable from, their daily activities. While the shared commitment to the kosher diet creates an overall sense of community, Orthodox sub-affiliations in the neighborhood use foodways to construct smaller, intimate communities, and individuals use food to fashion personal identities within the larger group. This rich exploration of kosher Orthodox foodways and their meanings demonstrates the inadequacy of limited or simple definitions of Orthodox Jewishness and offers insight into the religious diversity in American communities.

In the mid-seventeenth century, Shabbatai Zvi, a rabbi from Izmir, claimed to be the Jewish messiah, and convinced a great many Jews to believe him. The movement surrounding this messianic pretender was enormous, and Shabbatai's mission seemed to be affirmed by the numerous supporting prophecies of believers. The story of Shabbatai and his prophets has mainly been explored by specialists in Jewish mysticism. Only a few scholars have placed this large-scale movement in its social and historical context.

Matt Goldish shifts the focus of Sabbatean studies from the theology of Lurianic Kabbalah to the widespread seventeenth-century belief in latter-day prophecy. The intense expectations of the messiah in Christianity, Judaism, and Islam form the necessary backdrop for understanding the success of Sabbateanism. The seventeenth century was a time of deep intellectual and political ferment as Europe moved into the modern era. The strains of the Jewish mysticism, Christian millenarianism, scientific innovation, and political transformation all contributed to the development of the Sabbatean movement.

By placing Sabbateanism in this broad cultural context, Goldish integrates this Jewish messianic movement into the early modern world, making its story accessible to scholars and students alike.

This extraordinary collection of essays is the first to approach the phenomenon of spirit possession among Jews from a multidisciplinary perspective. What beliefs have Jews held about spirit possession? Have Jewish people believed themselves to be possessed by spirits? If so, what sorts of spirits were they? Have Jews' conceptions of possession been the same as those of their Christian and Muslim neighbors? These are some of the questions addressed in these thirteen essays, which together explore spirit possession in a wide range of temporal and geographic contexts.

The phenomena known as spirit possession are both very widespread and very difficult to explain. The late Raphael Patai initiated study of spirit possession as found in the Jewish world in the post-Talmudic period by taking a folkloric and anthropological approach to the subject. Other scholars have opened up new avenues of inquiry through discussions of the topic in connection with Jewish mystical and magical traditions. The essays in this collection expand the variety of approaches to the subject, addressing Jewish possession phenomena from the points of view of religion, mysticism, literature, anthropology, psychology, history, and folklore. Scholarly views and popular traditions, benevolent spirits and malevolent shades, exorcism, social control, messianic implications, madness, literary structure, and a host of other topics are brought into the discussion of spirit possession in Jewish culture. This juxtaposition of approaches among the essays in this volume, some of which analyze the same texts in different ways, creates a broad foundation on which to contemplate the meaning of spirit possession.

How do contemporary American Orthodox Jews use food to create boundaries, distinguishing and dividing groups from each other and from non-Orthodox communities? How does food symbolize beliefs, sustain and grow communities, and represent commitment to God? Eating at God's Table explores answers and examples from ten years of ethnographic research in the Orthodox enclave in the west Los Angeles Pico-Robertson neighborhood. Author Jody Myers explores the food-centeredness of Orthodox Jewish religious practice and the evolutionary development of today's demanding kosher laws. Opening with four scenarios based on real observations, Myers illustrates how many Orthodox residents' religious beliefs and practices around food are integrated into, even inseparable from, their daily activities. While the shared commitment to the kosher diet creates an overall sense of community, Orthodox sub-affiliations in the neighborhood use foodways to construct smaller, intimate communities, and individuals use food to fashion personal identities within the larger group. This rich exploration of kosher Orthodox foodways and their meanings demonstrates the inadequacy of limited or simple definitions of Orthodox Jewishness and offers insight into the religious diversity in American communities.