Religious Studies: Judaism

F.E. Peters, a scholar in the comparative study of Judaism, Christianity, and Islam, revisits his pioneering work after twenty-five years. Peters has rethought and thoroughly rewritten his classic The Children of Abraham for a new generation of readers - at a time when the understanding of these three religious traditions has taken on a new and critical urgency. Peters traces the three faiths from the sixth century B.C. when the Jews returned to Palestine from exile in Babylonia, to the time in the Middle Ages when they approached their present form. He points out that all three faith groups, whom the Muslims themselves refer to as "People of the Book," share much common ground. Most notably, each embraces the practice of worshipping a God who intervenes in history on behalf of His people.

In the late twentieth century, fundamentalism has emerged as one of the most powerful forces at work in the world, contesting the dominance of modern secualr values and threatening peace and harmony around the globe. Yet it remains incomprehensible to a large number of people. In The Battle for God, Karen Armstrong brilliantly and sympathetically shows us how tnad why fundamentalist groups came into existence and what they yearn to accomplish. We see the West in the sixteenth century beginning to create an extremely new kind of civilization, which brought in its wake change in every aspect of life- often painful and violent, even if liberating. Armstrong argues that one of the things that changed most was religion. People could no longer think about or experience the divine in the same way; they had to develop new forms of faith to fit their new circumstances. Armstrong characterizes fundamentalism as one of these new ways of being religious that have emerged in every major faith tradition. Focusing on Protestant fundamentalism in the United States, Jewish fundamentalism in Israel, and Muslim fundamentalism in Egypt and Iran, she examines the ways in which these movements, while not monolithic, have each sprung from a dread of modernity- often in response to assault (sometimes unwitting, sometimes intentional) by the mainstream society. Armstrong sees fundamentalist groups as complex, innovative, and modern- rather than as throwbacks to the past- but contends that they have failed in religious terms. Maintaining that fundamentalism often exists in symbiotic relationship with an aggressive modernity, each impelling the other on to greater excess, she suggests compassion as a way to defuse what is now an intensifying conflict.

Because the Dead Sea Scrolls include the earliest known manuscripts of the Bible as well as Jewish documents composed just after the Hebrew biblical period, they contain a gold mine of information about the history of Judaism and the early roots and background of Christianity. Schiffman refocuses the controversy from who controls access to the Scrolls today to what the Scrolls tell us about the past. He challenges the prevailing notion of earlier Scrolls scholars that the Dead Sea Scrolls were proto-Christian, demonstrating instead their thorough-going Jewish character and their importance for understanding the history of Judaism. Schiffman shows us that the Scrolls library in the Dead Sea caves was gathered by a breakaway priestly sect that left Jerusalem in the aftermath of the Maccabean revolt. They were angry that their fellow Sadducees in the Temple were content to accommodate themselves to the victorious Hasmonaean rulers who had embraced the views of the Pharisees - forerunners of the talmudic rabbis. This loyal opposition, a band of pious Sadducee priests, retreated to the desert, taking up residence at Qumran. From this group, the Dead Sea sect developed. In addition to its own writings, the sect gathered the texts of related groups, placing them in its library along with numerous biblical and apocryphal texts. Those other works, some previously known, others unknown, were preserved here in the original Hebrew or Aramaic. Numerous prayer texts, either from the Dead Sea sect or other Jewish groups, were also preserved. Reclaiming the Dead Sea Scrolls puts into perspective the triumph of rabbinic Judaism after the Jewish military defeat by Rome. Finally, Schiffman maintains that a true understanding of the Scrolls can improve relations between today's Jewish and Christian communities.

In Creation, Covenant, and the Beginnings of Judaism, Ari Mermelstein examines Second Temple writers who described creation, rather than a historical event, as the beginning of Jewish history in order to resolve a perceived sense of temporal rupture with Israel's covenantal past.

This third edition of Historical Dictionary of Judaism covers the history of the Jewish religion, ranging from its biblical roots, through its formulation in the era of the Talmud, to the present day. This collection covers the development of Judaism in the medieval Christian and Islamic worlds, its varied responses to Enlightenment and modernity, the creation of new philosophies of Judaism in the wake of the Holocaust, and the establishment of the State of Israel, and contemporary issues such as feminism, secularism, and the ethics of war and medicine. This is done through a chronology, an introductory essay, appendixes, and an extensive bibliography. The dictionary section has over 800 cross-referenced entries on important personalities in Jewish religious history, including biblical personalities with an emphasis on how they are understood in Jewish, Christian, and Islamic tradition. This book is an excellent access point for students, researchers, and anyone wanting to know more about Judaism.

The book consists of two main sections. In the first, Schmid traces the notion of "theology" from its earliest use, in Greek philosophy, through the medieval period and to today. He pays close attention to "biblical theology", particularly the different understandings of this idea as something emanating from the Hebrew Bible itself versus something that readers impose onto the biblical text. He also tracks the influence of the discipline of comparative religion on biblical theology, especially with regard to the growing division between biblical and systematic theology. In the second part, Schmid focuses specifically on "implicit" biblical theology, that is, theological reflection apparent within the Hebrew Bible itself. He provides several examples, such as the theologization of the law that resulted from inner-biblical exegesis and Jeremiah's universal theology of history.

The story of Judaism is a story of paradox. It is the story of how a small cluster of desert tribes gave birth to a monotheistic doctrine that profoundly shaped the history of human civilization. It is the story of how that initially obscure desert doctrine came to be codified into the Hebrew Bible, one of the world's greatest works of literature. It is the story of how a small minority came to be viewed by the majority as disproportionately powerful and, following pogrom and Holocaust, were driven to the edge of extinction. And it is the story of how a displaced people, globally dispersed throughout other nations for two-and-a-half millennia, came to forge a modern, secular Israeli state which many Jews believe to have been granted an explicitly divine mandate. Oliver Leaman carefully and creatively explores the nature of these apparent contradictions.

The studies comprising this volume, most of them appearing for the first time in English, deal with some of the main topics in Maimonides’ philosophy and that of his followers in Provence. At the heart of these topics lies the issue of whether they adopted a completely naturalistic picture of the workings of the world order, or left room for the volitional activity of God in history. These topics include divine law, creation, the Account of the Chariot, prophet and sage, Mosaic prophecy, reasons for the commandments, and prayer. Special attention is paid to three lesser known but highly significant Provençal Jewish thinkers: Moses Ibn Tibbon, Levi ben Avraham, and Nissim ben Moses of Marseille.

Are there theoretical grounds for tolerance in the classical Jewish tradition? Is human autonomy endorsed by Judaism? What is the range of attitudes towards pleasure that have found their expression in Jewish sources? What does Maimonides have to say about joy, and what does Rabbi Joseph B. Soloveitchik teach about human suffering? This volume of essays examines these and many other key questions about Judaism from the rigorous perspective of philosophical analysis. Unlike most scholarship in Jewish philosophy, which approaches the field primarily from the perspective of intellectual history, this volume also engages in active philosophical dialogue with the texts and thinkers it addresses. Judaism Examined is a much-needed voice to the perennial questions of Jewish philosophy.

At the core of Judaism stands a body of traditions that have remained consistent over millennia. Yet, the practice of these rituals has varied widely across historical and cultural contexts. In Judaism in Transition, Carmel U. Chiswick draws on her Jewish upbringing, her journey as a Jewish parent, and her perspective as an economist to consider how incentives affect the ways that mainstream American Jews have navigated and continue to manage the conflicting demands of everyday life and religious observance. Arguing that economics is a blind spot in our understanding of religion, Chiswick blends her personal experiences with economic analysis to illustrate the cost of Jewish participation--financially and, more importantly, in terms of time and effort.

This is the book that American Jews and particularly American Reform Jews have been waiting for: a clear and informed call for further reform in the Reform movement. In light of profound demographic, social, and technological developments, it has become increasingly clear that the Reform movement will need to make major changes to meet the needs of a quickly evolving American Jewish population. Younger Americans in particular differ from previous generations in how they relate to organized religion, often preferring to network through virtual groups or gather in informal settings of their own choosing. Dana Evan Kaplan, an American Reform Jew and pulpit rabbi, argues that rather than focusing on the importance of loyalty to community, Reform Judaism must determine how to engage the individual in a search for existential meaning.

Today, Zionism is understood as a national movement whose primary historical goal was the establishment of a Jewish state. However, Zionism's association with national sovereignty was not foreordained. Zionism and the Roads Not Taken uncovers the thought of three key interwar Jewish intellectuals who defined Zionism's central mission as challenging the model of a sovereign nation-state: historian Simon Rawidowicz, religious thinker Mordecai Kaplan, and political theorist Hans Kohn. Although their models differed, each of these three thinkers conceived of a more practical and ethical paradigm of national cohesion that was not tied to a sovereign state. Recovering these roads not taken helps us to reimagine Jewish identity and collectivity, past, present, and future.