For Louis Jacobs, the quest—the process of engaging with and thinking about Jewish faith—was a lifelong pursuit. He offered a model in the 1960s, a period characterized by general religious crisis, of an observant, committed, but intellectually curious Judaism that empowered individual seekers to address challenges to faith. In Orthodox Judaism at the time a battle was under way for religious control. Generating a widespread controversy in British Jewry known as the "Jacobs Affair", his thought offers a lens for examining the trajectory of Orthodoxy. In a contemporary context marked by the changing cultural and intellectual concerns of a "post-secular" age, the focus of some of these debates over religious control has shifted. Yet Jacobs' emphasis on a personal quest is as relevant as ever, perhaps more so. This first book-length analysis of his theology unpacks the building blocks of his thought. It argues that, despite its particularities and limitations, his approach can provide a powerful model for contemporary religious seekers in the context of a growing impetus away from established, denominationally bound forms of religion. Many orthodox believers across a range of faiths continue to prefer the certainty of unquestionable religious truth claims rather than pursuing a subjective search for religious meaning. For those seeking alternative models for the contemporary Jewish quest, a reconsideration of Jacobs’ theology can offer valuable tools.

A jubilee volume in honor of Prof. Menahem Ben-Sasson. The book, which contains 22 articles written by Prof. Ben-Sasson's colleagues, students, friends, and family members is dedicated to phenomena of leadership in the Jewish world . The various articles examine conceptions, practices and ways of Jewish leadership from diverse perspectives and in varied times and places. They are based on variegated sources: historical and judicial documents, biblical exegeses, poetry, letters, Responsa, polemical and philosophical writings. The volume is a tribute to Prof. Ben Sasson's extensive academic and public activity.

This book delves into the narrative of Fethullah Gülen and his movement, which essentially encapsulates the broader story of Turkey. The book explores the origins of this movement that undeniably left an unprecedented impact on Turkey, surpassing the influence of any preceding religious movement. This movement, centered around the figure of Gülen, born in 1938, gained prominence mainly during the 1990s when it unfurled its banner of inter-religious tolerance. Gülen actively advocated for the establishment of a global network of schools and even universities, aiming to cultivate a new generation of devout Muslims who were educated and inclined towards Western ideals. By the late 1990s, Gülen's health issues led him to relocate to the United States, ostensibly. With the ascent of the AKP party to power, connections burgeoned between the movement's members and the party, particularly its leader Erdoğan. This mutually beneficial relationship faced turbulence at the onset of the second decade of the 2000s, culminating in the attempted religious coup in 2016, during which Gülen and his movement were accused. Subsequently, Gülen emerged as the foremost adversary of Turkey, rendering his return to the country implausible.This book illuminates the intricacies of the Gülenist movement and endeavors to unravel the persona of its leader. The text delves into the origins of the Gülenist movement, its underlying ideology, and its enduring significance within Turkey. By employing comprehensive research techniques and utilizing archival materials in various languages Dr. Aviv provides insight in an objective as possible way into the dynamic interplay between religion and state in Turkey, as well as the ascent and decline of religious movements within the nation.

The Book of Daniel is one of the later books of the Bible, and perhaps the latest of them. Its composition reaches up to Antiochus IV Epiphanes' persecution of the Jews and ends even before the liberation of Jerusalem and the purification of the Temple. The book is bilingual, written in Aramaic and Hebrew, and was written in the Hellenistic period in two different places: Babylon and the Land of Israel. Chapter 1, written in Hebrew, serves as an introduction to chapters 2-6, which are in Aramaic. The stories in these chapters are about Jewish courtiers in Babylon who manage to maintain their faith and the customs of the ancestors, even when their lives are threatened. They are then saved from the hands of their persecutors, and even rise to greatness in the courts of foreign kings. These chapters are intended to encourage Jews in the Diaspora to maintain their faith. Chapters 7-12 have a completely different tone. Chapter 7 is written in Aramaic and links the two parts of the book. Chapters 8-12 are in Hebrew. These chapters are visions that Daniel had, but required an angel in order to interpret and understand them. These visions are an interpretation of global and local historical events and their vicissitudes, which both occurred during the author's lifetime and are yet to occur in his future. The chapters written in Aramaic are translated into Hebrew, and appear facing the Aramaic text. This is the only book in the Bible that touches upon the resurrection of the dead, among other things. A special appendix is added, which surveys the development of the idea of the remaining soul and the resurrection of the dead.

The Israel Folktale Archive (IFA), named after founder Dov Noy, was established in 1955 aiming to protect oral traditions at danger of becoming extinct or sinking into oblivion. It currently stores some 25,000 stories told in dozens of ethnic groups, mostly Jewish but also Muslim, Christian and Druze. Poetic Memory deals with the appearance of early Hebrew traditions in the archive tales, from the days of the Bible to the Middle Ages.

A new paradigm for relations between religions, one of acceptance and collaboration, requires not only a willingness to move beyond a tradition of hostility and competition but also significant theological rethinking. Within Jewish Orthodoxy there have been very few voices that have advanced and justified a vision of other faiths in this light: to this day, the reigning paradigm is one of practical collaboration while avoiding theologically based engagement or reflection. Two of the most important Orthodox Jewish voices advocating change have been those of Irving Yitz Greenberg and Jonathan Sacks. This book presents the theological, moral, and social views of these two leading rabbis. It focuses on the significance of covenant for both, and how they adapt this concept to enable the development of a Jewish view of other religions. In considering how they may have influenced each other, it also studies the limitations and internal contradictions that characterize their work as they attempt to point the way forward, in a spirit of dialogue, to continuing theological reflection on Judaism’s approach to world religions.

Ever Turning Blows the Wind examines the cultural world of Rabbi Chaim Yosef David Azulay - Hida (Jerusalem 1724 - Livorno 1806). This book explores the cultural and intellectual figure of Hida, a native of Jerusalem, who spent many years traveling in North Africa and Europe until he settled in Livorno, Italy. It examines several of his numerous works, representing various genres. The defining aspects of his character, emerge from Hida's writings. The expressions of his self-image, his attitude towards different societies and cultures and different bodies of knowledge, influenced by the cultural spaces he crossed in his travels, are discussed here. Examination of Hida’s writings, with their various genres, shows that Hida’s figure contains some of the old, traditional world where he was born and raised and formed his personality, and the modern world which was discovered to him in his travels and which aroused his interest and its effects on him are clearly evident in his writings. Therefore, the research of Hida’s figure enables an examination of the influence of the new inside the traditional surroundings and the existence of these two entities side by side.

In the preface to his book Emek Hamelech Rabbi Naftali Bacharach lists his ten books, noting that the first is Emek Hamelech , and the second is Gan ha-Melekh , his commentary on the Zohar printed here for the first time. Bacharach's style in Emek Hamelech is similar to his style in Gan Hamelech , however, while Emek Hamelech was written according to the order of Emanation, Gan Hamelech was written as a commentary to the Zohar. In general, the Kabbalistic writing of Bacharach is characterized by the fact that it is full of messianic tension, and unlike most descriptions of the Emanation in Lurianic Kabbalah that we are familiar with, Bacharach also describes the first stages of the Emanation in Messianic terms.

This volume - Zevahim, Menahot, Hullin - is the ninth in the series Sources and Traditions: Commentaries on the Talmud . Like its predecessors, it distinguishes between sources (the original sayings in the Talmud) and traditions (sayings that have been changed in the course of transmission).

The book Registers of Ashkenazi Communities in Italy from the 18th Century presents a scientific edition of three files documenting customs in Ashkenazi communities in the north of Italy in the 18th century, from Trieste, from Mantua and Padova, with an introduction and indices. The world of Halacha in Italy, starting from the beginning of the Rishonim period, was influenced by different centers, and was not an independent center. Ashkenazi Judaism had a decisive influence on Italy beginning in the 13th century. Files documenting customs of Ashkenazi communities existed already in the 11th century and continued to be written throughout the generations in the Ashkenazi communities. However, files documenting the customs of Ashkenazi communities on Italian soil were relatively few. The book before us hence makes up a little for this lack. It is true that the writing of files documenting customs is an Ashkenazi phenomenon, we have found it among Ashkenazi people in all generations, but in the 17th-18th centuries, which are documented by the files before us, the Jewish communities in Ashkenaz and in Italy were subject to the influence of important historical processes, such as heated rabbinic polemics, the beginning of the Enlightenment, the French Revolution and its cultural and political effects and the emancipation processes. These processes had a profound impact on the Jewish world and we find echoes of this impact in the custom files as well. The certificates published here were written at a unique historical, cultural and religious junction, and have great significance in all these fields.

The New Arabic-Hebrew Dictionary is a dictionary of the Arabic language across the ages, with focus on the language of the spoken and written media. The dictionary also reflects the rich literary history of the Arabic language, of more than 1,400 years, including the Qur'an, ancient poetry, proverbs, the Hadith and jurisprudential literature, Adab literature and historical literature. Terms and expressions from the sphere of Islamic theology and jurisprudence, which were considered archaic 50 or 60 years ago, have come back into use following the rise of fundamentalist Islam in the 1970s, and this new dictionary provides translations and explanations for these terms as well. With over 44,000 entries, this dictionary is today the most comprehensive, up-to-date and reliable dictionary of contemporary Arabic. User-friendly: full vocalization of all Arabic and Hebrew entries. About 6,000 examples from Arabic literature of all eras and from the press clarify the use of words. Over 4,000 grammatical and historical notes. The New Arabic-Hebrew Dictionary is intended for university students and scholars, school pupils and teachers and anyone interested in the Arabic language.

Problems of Discipline explores the social and cultural function of the state system of secondary education in the Russian empire’s north-western provinces in the second half of the nineteenth century. It shows how schools facilitated socialization into informal, yet non-radical forms of political and social activism, and demonstrates, furthermore, how ideas of civil activism and communal commitment, typical to the contemporary Russian critical public discourse, led to the creation of a distinctive Jewish student subculture which contributed, subsequently, to the emergence of a new socially committed Jewish-Russian elite. Thus Problems of Discipline suggests a new conceptualization of the emergence of local – Jewish and other – elites and, in a broader view, a new understanding of the modes of Russian imperial socialization.