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.

This research project tries, for the first time, to analyze and compare all the key Spanish Jewish apostates, especially Petrus Alfonsi, Abner of Burgos, Geronimo de Santa Fe, Pablo de Santa Maria and Pedro de la Caballeria. The aim of this research is to understand the ideological background of the mass conversion of the Spanish Jewish community from the perspective of the intellectual elite involved in the conversion itself and not – as has usually been the case in modern scholarship – according to the rabbis who decided to stay Jewish. In the first part of the book, the author explains the impact of the conversion of a part of the Jewish intellectual elite on the Spanish Jewish population. In the second part, he examines the opinion of the various ideological converts regarding Christianity (especially the dogmas of the Trinity and Incarnation). In the third part, he analyzes their criticisms of Judaism. The main conclusion of this research is that there is a very important difference between the various converso intellectuals regarding the essence of Christianity. The conversos who were philosophers or kabbalists before their conversion continued with a similar approach even after their conversion, using their former philosophical/kabbalistic knowledge to try to convince their fellow Jews to convert as they had. The common denominator of the different writings of these apostates is not their opinions on Christianity but rather their similar criticisms of Judaism, and especially with regard to keeping Jewish religious obligations.

Free choice has been one of the main philosophical issues throughout the ages. The Essence of Choice in Medieval Jewish Philosophy offers a comprehensive analysis of the views of medieval Jewish philosophers on this topic. It presents various perspectives on the problem of free choice in philosophy in general and in Jewish philosophy in particular: Does free choice really exist, or is it an illusion? What is the attitude of the medieval philosophers toward what the Bible and the Sages have to say about free choice? Does Judaism have a substantive position on philosophical questions? What power can free a person from causal determinism? The book discusses at length the opinions of twenty-one philosophers, from Al- Muqammis in the ninth century to Rabbi Joseph Albo in the fifteenth. This engagement with many philosophers demonstrates the richness of Jewish philosophy and the multiplicity of opinions in it, as well as how historical changes, such as the transition from Arabic to Hebrew, affect philosophical thought. On the basis of his historical analysis, the author argues that there is no fundamental Jewish position on the question of free choice and that one can find support in the religious texts for every philosophical view.

Ram Ben-Shalom offers a detailed analysis of the extent of Jews' exposure to the history of those with whom they lived, and of how they expressed their historical consciousness in encountering them in different contexts. He shows that the Jews in these southern European lands experienced a relatively open society that was sensitive to and knowledgeable about voices from other cultures, and that this had significant consequences for shaping Jewish historical consciousness. The historical consciousness of medieval Jewry has engendered lively debate in the scholarly world. The focus in this book is on the historical consciousness of the Jews of Spain and southern France in the late Middle Ages, and specifically on their perceptions of Christianity and Christian history and culture. In his detailed analysis of Jews’ understanding of the history of the communities they lived among, Ram Ben-Shalom shows that in these southern European lands Jews experienced a relatively open society that was sensitive to and knowledgeable about voices from other cultures, and that this had significant consequences for shaping Jewish historical consciousness. Among the topics that receive special attention are what Jews knew of the significance of Rome, of Jesus and the early days of Christianity, of Church history, and of the history of the Iberian monarchies. Ben-Shalom demonstrates that, despite the negative stereotypes of Jewry prevalent in Christian literature and increasing familiarity with that literature, they were more influenced by their interactions with Christian society at the local level. Consequently there was no single stereotype that dominated Jewish thought, and frequently little awareness of the two societies as representing distinct cultures. This book contributes to medieval Jewish intellectual history on many levels, demonstrating that, in Spain and southern France, Jews of the later Middle Ages evinced a genuine interest in history, including the history of non-Jews, and that in some cases they were deeply familiar with Christian and sometimes also classical historiography. In providing a comprehensive survey of the multiple contexts in which historiographical material was embedded and the many uses to which it was put, it enriches our understanding of medieval historiography, polemic, Jewish-Christian relations, and the breadth of interests characterizing Provencal and Spanish Jewish communities. This fascinating and well-documented study will appeal not only to scholars of Jewish studies and of medieval history and literature, but also to those interested in Christian history and historiography and in the long saga of Jewish-Christian relations.

Tarbiz is the only Hebrew academic journal that is devoted to the entire range of Jewish studies. Appearing quarterly, this journal is the principal forum for the expression of the most important developments in Jewish studies in our generation, and its contributors include the leading scholars in the various fields of Jewish studies in Israel and the world, as well as young scholars who are beginning to make their mark. Tarbiz was first published in 1930 at the Institute of Jewish Studies at the Hebrew University of Jerusalem, under the editorial pen of Prof. Jacob Nachum Epstein z"l.

Gershom Sholem (1897-1982), was one of the most renowned figures in Modern Jewish Culture of the 20th Century. He is one of the leading researchers of Judaism in general, and of Cabbala, Sevtaota, Mysticism and Jewish Torat haSod especially. Even now, a whole generation posthumously, his fountains of diverse creation have not ceased to flow. His personality and scientific contemplation change form and fill dozens of books and studies. Scholem dealt many times in Hasidism and its world, and the THE LATEST PHASE – called thus after the opening article of the collection – assembles all his papers on the subject for the first time. The range of Hasidism studies by Scholem is wide and diverse: from the Baal Shem Tov's spiritual world and historic figure, through the abolition of messianicism in the Hasidism and ending in his famous controversy with Martin Buber. Thought, History, Bibliography, newly and originally interpreted Historical documents, Piercing criticism of Authors and Books, Innovations and Insights – all these forged new ways of understanding Hasidism, accompany its research and have not lost their essence. All the papers have been reprinted and have had many remarks and annotations added to them, placing the original articles in the unique context in which they were written and enriching them bibliographically. The Editors of the book are Prof. David Assaf from the Department of History of the Jewish People in the Tel Aviv University and Dr. Esther Liebes director of the Gershom Scholem Library in the Jewish National and University Library in Jerusalem.

The anonymous prophet called Second Isaiah prophesied in the mid-sixth century BCE, toward the end of the Babylonian exile and the early return of the nation to Israel some 150 years after the prophecies of Isaiah ben Amoz (First Isaiah). Abraham ibn Ezra was the first to note that certain prophecies in chapters 40–66 should be attributed to a later prophet, and this insight was subsequently confirmed by modern scholarship on the basis of historical and linguistic criteria. Second Isaiah’s earlier prophecies, delivered in Babylonia, are distinguished by a series of distinctive traits: emphatic affirmation of the uniqueness and incomparability of the God of Israel; universalism; sharp polemics against idols and their craftsmen; the announcement of the appearance of Cyrus, who executed the conquest of Babylonia and the liberation of the nation so they could return to Israel and rebuild Jerusalem and the Temple; the wanderings on their return through the desert; the “eternal covenant,” once promised to David, was now extended to all of Israel; and the four “servant” songs. Second Isaiah’s latter prophecies, delivered in Jerusalem, describe the ideal future glory and centrality of Judaism while also referring to the practice of foreign cults and the schism within the nation between those faithful to the God of Israel and those who have forsaken Him. This two-volume Hebrew commentary of Second Isaiah (chapters 40–48 and 49–66, respectively), written by Professor Emeritus Shalom Paul, former Chair of the Bible Department of the Hebrew University of Jerusalem, examines the above-mentioned topics through a close reading of the text, offering an in-depth exegesis of the historical, linguistic, literary, ideological, and theological aspects of the prophet’s writings. The intertextual influences drawn from earlier Biblical and extra-Biblical literature, primarily Akkadian and Ugaritic, shed light on many of the themes, verses, and words in the prophecies and render this work fascinating and unique. Paul’s verse-by-verse commentary and synthesis make ample use of modern critical scholarship and also draws on the rich legacy of the medieval Jewish commentators. This comprehensive work is invaluable for students, scholars, and lay readers interested in broadening their understanding of Second Isaiah’s message during these momentous episodes in the nation’s history.

The present work includes all of Prof. Scholem’s card indexes, which were copied meticulously by Adam Verite. The material was transcribed as it appeared without unification of spelling. The internal references from one index to another were transcribed as they appeared in the original card indexes. The list of geographical place names, wherever identification was positive, contains the current names based on maps and other relevant materials. Since Emden’s works are hard to get by, in particular the manuscripts and editions employed by Scholem, The Hebrew University Magnes Press, in cooperation with the National Library in Jerusalem, has scanned these works and made them available on a CD-ROM that may be ordered directly from the Hebrew University Magnes Press. The initiative for this project was taken by the Gershom Scholem Library and the head librarian, Dr. Esther Liebes, who was involved in all phases of the production of the book

The Cantor's Son, Sholem Aleikhem's masterpiece, is here offered to the reader in a new, complete and revised edition of the original text, presented in Modern Standardized Yiddish Ortorgraphy. The text is accompanied by an "Afterword" by Prof. Chone Shmeruk treating the evolution of the narrative, and by a detailed textual apparatus. In the Yiddish-Yiddish glossary are listed words and expressions that are not to be found in current dictionaries.