The book seeks to understand resistance as a meeting point among various political streams that operate in Lebanon and the development of resistance from military action into a project which is beyond culture in the narrow sense, into a hegemony that encompasses all sides of life. The book links the historical development of the Lebanese political system together with the many years of radical Shi'ite political thought in the entire Middle East region, with an emphasis on the influence of leftist and revolutionary secular thought on Shi'ite radical thought in general and that of Hezbollah in particular. The book reviews the various "hegemonic mechanisms" through which Hezbollah rules its hegemony over Lebanon. A hegemony that is not (only) a result of coercion by force, but also (mostly) the result of dominating the discourse of resistance on the Lebanese and regional arena in general.

Ateret Zekenim is a work of historical research into the lives of several well-known medieval halakhists from France, Germany, and Spain. The primary focus of the book is biographical, and it attempts to resolve difficult questions that have puzzled the scholarly community for many years. Its author seeks to rely on the writings of his predecessors, but he first substantiates that these foundations were properly laid and that he is not adding to an edifice that is destined to collapse. Thus, for example, the author re-examines the story of Rabbi Asher b. Yeḥiel (Rosh)’s migration from Germany to Spain in the early 14th century, a migration that had a dramatic impact on the culture of Sephardi and Ashkenazi Jewry alike. Is the scholarly consensus – according to which Rosh meticulously planned his flight to distant Toledo, in an entirely different cultural realm, over the course of two decades – correct? After methodical examination of the sources, a very different story emerges. Rosh, and with him the Ashkenazi halakhic tradition, moved from Germany to Spain at the last moment, when there were no other options.

Jews have been active participants in shaping the healing practices of the communities of eastern Europe. Their approach largely combined the ideas of traditional Ashkenazi culture with the heritage of medieval and early modern medicine. Holy rabbis and faith healers, as well as Jewish barbers, innkeepers, and pedlars, all dispensed cures, purveyed folk remedies for different ailments, and gave hope to the sick and their families based on kabbalah, numerology, prayer, and magical Hebrew formulas. Nevertheless, as new sources of knowledge penetrated the traditional world, modern medical ideas gained widespread support. Jews became court physicians to the nobility, and when the universities were opened up to them many also qualified as doctors. At every stage, medicine proved an important field for cross-cultural contacts. Jewish historians and scholars of folk medicine alike will discover here fascinating sources never previously explored—manuscripts, printed publications, and memoirs in Yiddish and Hebrew but also in Polish, English, German, Russian, and Ukrainian. Marek Tuszewicki's careful study of these documents has teased out therapeutic advice, recipes, magical incantations, kabbalistic methods, and practical techniques, together with the ethical considerations that such approaches entailed. His research fills a gap in the study of folk medicine in eastern Europe, shedding light on little-known aspects of Ashkenazi culture, and on how the need to treat sickness brought Jews and their neighbours together.

Orthodox Jewish women are increasingly seeking new ways to express themselves religiously, and important changes have occurred in consequence in their self-definition and the part they play in the religious life of their communities. Drawing on surveys and interviews across different Orthodox groups in London, as well as on the author’s own experience of active participation over many years, this is a thoroughly researched study that analyses its findings in the context of related developments in Israel and the USA. Sympathetic attention is given to women’s creativity and sophistication as they struggle to develop new modes of expression that will let their voices be heard; at the same time, the inevitable points of conflict with the male-dominated religious establishment are examined and explained. There is a focus, too, on the impact of innovations in ritual: these include not only the creation of women-only spaces and women’s participation in public practices traditionally reserved for men, but also new personal practices often acquired on study visits to Israel which are replacing traditions learned from family members. This is a much-needed study of how new norms of lived religion have emerged in London, influenced by both the rise of feminism and the backlash against it, and also by women’s new understanding of their religious roles.

Studies in Talmudic Literature contains the scientific writings of Eliezer Shimshon Rosenthal published during and after his lifetime. They were written from 1957 until his death in 1979. Volume I contains articles on the various periods of the Talmudic literature. Volume II is composed of studies on the various languages used in Talmudic literature and the elements and principles of the Halakha. This compilation will benefit those who wish to learn from his theory and understand his unique contribution to Talmudic research.

In The Barbed-Wire College Ron Robin tells the extraordinary story of the 380,000 German prisoners who were brought to the USA during WWII and kept in camps throughout the country. Using personal narratives, camp newspapers, and military records, Robin re-creates in arresting detail the attempts of prison officials to mold the minds of their prisoners. From 1943 onward, despite the Geneva Convention, prisoners were subjected to an ambitious re-education program designed to turn them into American-style democrats. Under the direction of the Pentagon, liberal arts professors pushed through a program of arts and humanities that stressed only the positive aspects of American society. The American educators censored popular books and films in order to promote democratic humanism and downplay class and race issues, materialism, and wartime heroics. However, by the war's end, the curriculum was more concerned with combating the appeals of communism than with eradicating the evils of National Socialism. The re-education program, overall, failed to make these POWs shed their Nazi beliefs and become supporters of a liberal- democratic ethos. It succeeded less than the policies of other nations in indoctrinating prisoners of war or internees. In The Barbed-Wire College Ron Robin shows how this intriguing chapter of military history was also tied to two crucial episodes of twentieth- century American history: the battle over the future of American education and the McCarthy-era hysterics that awaited postwar America.

Following tremendous advances in recent years in the study of religious belief, this volume adopts a fresh understanding of Jewish religious life in Poland. Approaches deriving from the anthropology, history, phenomenology, psychology, and sociology of religion have replaced the methodologies of social or political history that were applied in the past, offering fascinating new perspectives. The well-established interest in hasidism continues, albeit from new angles, but topics that have barely been considered before are well represented here too. Women’s religious practice gains new prominence, and a focus on elites has given way to a consideration of the beliefs and practices of ordinary people. Reappraisals of religious responses to secularization and modernity, both liberal and Orthodox, offer more nuanced insights into this key issue. Other research areas represented here include the material history of Jewish religious life in eastern Europe and the shift of emphasis from theology to praxis in the search for the defining quality of religious experience. The contemporary reassessments in this volume, with their awareness of emerging techniques that have the potential to extract fresh insights from source materials both old and new, show how our understanding of what it means to be Jewish is continuing to expand.

Rabbi Moses ben Nahman (c. 1194-1267), rabbi, commentator, Kabbalist, and public leader, was one of the most prominent and influential Jewish figures in the Middle Ages. His diverse works reflect the history of Jewish communities in Western Europe in the thirteenth century and particularly the story of his own life. This book seeks to illuminate Nahmanides' works and beliefs, on the background of the challenges during his life. How was his thought formed, and what were its sources? In what stage of his life was he acquainted with the Kabbalah? To what extent was his immigration to Eretz Israel the consequence of Barcelona disputation? This book offers a new – historical-biographical – perspective for understanding Nahmanides' religious and intellectual world.

The dictionary is the fruit of a three-decade long research on the vocabulary distinctive of the contemporary Georgian-Jewish language, and especially its Hebrew component. This research is based on ongoing field work performed in various places in Georgia and in Israel. The vocabulary reflects the uniqueness of the language and culture, and to a large extent also the anthropology and history of the community of Georgian Jews.

In the history of halakhah, the treatment of uncertainty became one of the most complex fields of intense study. In his latest book, Moshe Halbertal focuses on examining the point of origin of the study of uncertainty in early rabbinic literature, including the Mishnah, Tosefta, and halakhic midrashim. The book explores instructions concerning how to behave in situations of uncertainty ranging from matters of ritual purity, to lineage and marriage, to monetary law, and to the laws of forbidden foods. This examination of the rules of uncertainty introduced in early rabbinic literature reveals that these rules were not aimed at avoiding but rather at dwelling in the midst of uncertainty, thus rejecting the sectarian isolationism that sought to minimize a community's experience of and friction with uncertainty.

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.

Many books have been written about the Baal Shem Tov; his extensive work and influence have drawn the attention of prominent researchers in the past and present. Tsippi Kauffman has a fresh outlook: she does not attempt to reconstruct the historical Baal Shem Tov, but rather to trace reflections of traditions pertaining to his in essays and writings related to Rabbi Nahman of Bratslav, his famous great-grandchild. Rabbi Nahman saw himself not only as a preserver, but also as someone who continued and developed the tradition of the Baal Shem Tov, within struggles in new and different fronts. One of these new fronts was the inner sphere; the dilemmas of self-awareness. The tension between Rabbi Nachman's desire to imitate the Baal Shem Tov, his sense of guilt for not being worthy, and the effort to find a solution for the conflicted psychological state, are ways in which the Baal Shem Tov's figure and traditions shaped his great-grandchild, but also in which the latter shaped the figure of the former in the eyes of generations to come.