The Passover Haggadah, the quintessential Jewish book, began taking shape in the period of the Mishnah and the Talmud (ca. 100-600 CE). Even by 600, it did not look like it does today. Major portions were wanting, e.g., the story of eminent sages at a seder in Bene Beraq; the typology of the four sons; the midrashic expansion of the story of the exodus; the song Dayyenu. Those compositions (mostly) or borrowings were incorporated into the Haggadah between ca. 600-900 (the Geonic period). Such selections completed the Haggadah, producing the book used at Passover Seders to the present day. This study shows how the section of the Passover Haggdah known as maggid (“recounting”) achieved its comprehensive structure and contents between ca. 600 and 900 CE (the geonic period).

In this engaging book of commentary on the Talmud, the author upends the long-held theory of the immutability of halakhah, Jewish law. In her detailed analysis of over 80 short halakhic anecdotes in the Babylonian Talmud, the author shows that the Talmud itself promotes halakhic change. She leads the reader through one sugya (discussion unit) after another, accumulating evidence for her rather radical thesis. Along the way, she teases out details of what life was like 1500 years ago for women in their relationships with men and for students in their relationships with mentors. An eye-opening read by one of today’s leading Talmud scholars.

Shalom Sadik interrogates the nature of Maimonides’ religious philosophy through examination of secrets in the philosopher’s Guide for the Perplexed, the role of dialectic in his philosophy, the relationship between natural law and God’s commandments, and the question of free will.

The Scholastic Culture of the Babylonian Talmud studies how and in what cultural context the Talmud began to take shape in the scholastic centers of rabbinic Babylonia. Bickart tracks the use of the term tistayem ("let it be promulgated") and its analogs, in contexts ranging from Amoraic disciple circles to Geonic texts, and in comparison with literatures of Syriac-speaking Christians. The study demonstrates increasing academization during the talmudic period, and supports a gradual model of the Talmud's redaction.

Throughout the history of research on the Dead Sea Scrolls, the investigation of religious sacrifice has often been neglected. This book examines the views of sacrifice in the non-biblical sectarian Dead Sea Scrolls, through exploration of the historical and ideological development of the movement related to the scrolls (the DSS movement), particularly from the vantagepoint of the movement's later offshoot group known as the Qumran community.

Amnon Weinstein, an Israeli master luthier (violin maker), began a project more than years ago that may be one of the most creative, effective, and magnificent approaches to education on the topic of the Holocaust. Trained by three of the most revered Cremona, Italian luthiers of the twentieth century, Weinstein’s vision was to restore violins that survived the concentration camps and the ghettos, even when their owners often did not. To date, more than seventy violins have been restored to their highest playable condition. Following restoration, these hauntingly beautiful instruments have been used in performances by symphonies in Berlin, Cleveland, Istanbul, London, Quebec, Paris, San Francisco, and many other cities across the world. Purposefully, Weinstein makes certain that young musicians as well as members of some of the world’s most famed orchestras perform on them to packed concert halls. In doing so, it’s as if the past owners of the instruments return to fill the listener-observer’s mind and body. In Violins and Hope, Daniel Levin has made the most compelling and beautiful series of photographs documenting Weinstein’s collection of violins, his workshop in Tel Aviv, and his processes for restoration. This book is not a document of place, as much as it is a document of the ethereal. For what Weinstein has done with these lost violins has been to transform tragic loss into triumph in the most inciteful and powerful way imaginable. The care that Levin has taken to hone in on the idiosyncrasies of Amnon’s workshop, and his uncanny ability to celebrate the beauty of light, is nothing short of remarkable. The book’s foreword is written by arguably the most well-suited individual anywhere. Born in Austria, Franz Welser-Möst is one of the most acclaimed conductors of the twenty-first century. He has been Music Director of the Cleveland Orchestra since 2002, and, under his direction, The Cleveland, as it has been fondly named by The New York Times, has had twenty international tours, with shimmering reviews. All too aware of his ancestry, Welser-Möst takes on our mutual history as no one else could. And the book concludes with Levin’s interview with Assi Weinstein, Amnon’s wife, who talks about the Violins of Hope project and its enduring legacy.

Why are Jews so attracted to India, to Hinduism, and to Buddhism in the United States as well as Israel? They travel there by the thousands, attracted by the exoticism of course, but, Adelman believes, also drawn by an atavistic connection, dating back to the great Persian empires that extended from the land of Israel to the Indian subcontinent, linking the religions, myths, legends, literature, customs, even languages over the centuries. Influenced by her own profoundly mystical experiences, Adelman provides the history, explains the religions, shows the common origins, and gives astonishing examples of parallel symbolism.

The chapters in Emerging Horizons: 21st Century Approaches to the Study of Midrash pertain to an intriguing midrash that appears in a Masoretic context, the Qur’anic narrative of the red cow, midrashic narratives that rabbinise enemies of Israel, the death of Moses, emotions in rabbinic literature, and yelammedenu units in midrashic works.

The investigation of this book into early Jewish experiences of God begins with calls to discard any categorical and definitional approaches to the literature of early Judaism, and several enduring preconceptions about its mysticism and theology (particularly the relegation of its mysticism to particular texts and themes, and the molding of its theology in the image of medieval and post-medieval Jewish and Christian monotheisms). With this abandonment, the symbolic language of early Jewish texts gives sharper contours to a pre-formal theology, a theology in which God and divinity are more subjects of experience and recognition than of propositions. This clarity leads the investigation to the conclusion that early Judaism is thoroughly mystical and experiences a theology which is neither polytheistic, nor monotheistic, but deificational: there is only one divine selfhood, the divinity of “God,” but he shares his selfhood with “gods,” to varying degrees and always at his discretion. With some important differentiations which are also introduced here, this theology undergirds almost the entirety of early Judaism – the Bible, post-biblical texts, and even classical rabbinic literature. The greatest development over time is only that the boundaries between God and gods become at once clearer and less rigid.

This monograph explores the nature of the Elijah traditions in rabbinic literature and their connection to the wisdom tradition. By examining the diverse Elijah traditions in connection to the wisdom and apocalyptic traditions, Alouf-Aboody sheds new light on the manner in which Elijah’s role developed in rabbinic literature.

In and Around Maimonides presents eight highly focused studies on Moses Maimonides and those around him.

In 2002 Henry T. Aubin published The Rescue of Jerusalem: The Alliance Between Hebrews and Africans in 701 BC. Aubin, an award win­ning Canadian journalist, explores Jerusalem’s survival in 701 BCE in the face of an Assyrian invasion of the Levant. It is unusual for a book in biblical studies to be reconsidered fifteen to twenty years later. The rationale for a book-length collection devoted to Aubin’s The Rescue of Jerusalem is, first of all, the importance of the issues it raises for the academy and beyond. This volume brings together excellent scholars from several fields to consider certain issues that are raised by The Rescue of Jerusalem. This volume is important for another reason. Not only does The Rescue of Jerusalem raise issues regarding what may have hap­pened in 701 BCE; it also probes the causes of changes in West­ern biblical scholarly attitudes regarding the Twenty-fifth Dyn­asty’s involvement in those events. Aubin's approach raises important concerns about scholarly attitudes, not only from the past, but also about the ways in which past attitudes have a way of continuing to color later academic discourse when they are not challenged.

This work is a study of Jewish cultural memory as exemplified by rabbinic midrash of the Amoraic period, the second through fifth centuries of the Common Era, and especially midrash on the Akedah, the Binding of Isaac (Gen. 22:1–19). The Akedah is proposed and analyzed as a model for submission to the divine will through the act of interpretation. Rabbinic sages constructed a framework for cultural memory that relies on mimetic acts of interpretive substitution that are employed to confront, interpret, and remember ruptures as evidence of divine care, and they found, in the Akedah, a model for this interpretive stance. The form of memory they devised, termed midrashic memory, is proposed as inherent to rabbinic textual interpretation and whose origins are traced to the Akedah narrative itself. Midrashic memory is analyzed in selections from Amoraic midrash, in Shalom Spiegel’s twentieth-century masterwork on the Akedah, The Last Trial, and is proposed as the crux of a theory and taxonomy of Jewish memory. Second Slayings analyzes the Akedah as a metonym for cultural reorientation through the reharmonization of the lived (‘temporal’) and the covenanted ( ‘anamnestic’) planes of experience.

Volume 13 of Melilah, an interdisciplinary electronic journal concerned with Jewish law, history, literature, religion, culture and thought in the ancient, medieval and modern eras.

The book is depicting the Jewish Diaspora in the Roman Imperial period