Jewish Studies is published annually by the World Union of Jewish Studies (WUJS) and provides an outlet for the publication of articles, studies, documents and various other contents in Jewish studies. The journal publishes articles in Hebrew and in English, which undergo a review process. It focuses on studies of a methodological-programmatic nature and reviews various areas of Jewish studies. The journal was first published in 1971 under the title 'Newsletter of the World Union of Jewish Studies'. Since 1996 it is published in its current form as Jewish Studies - Journal of the World Union of Jewish Studies. In addition to articles, the journal features a section for recent WUJS news and publications, as well as reviews of new books published in the various fields of Jewish studies. In this issue: Brachi Elitzur | "They Rejected the Desirable Land": The Sin of the Spies and its Refraining in Rabbinic Literature Jonathan Grossman and Jonathan Jacobs | Ambiguity on the Level of the Plain Sense in Rashi's Commentaries on the Bible Dov Schwartz | Between Spain and Provence: Critical and Cultural Exploration of Rabbi Prof. B.Z. Bededict's Oeuvre Michal Aziza Ohana | A Modern Rabbinical Autobiography by R. Yeshuah Shimon Hayyim Ovadiah of Sefrou

In this issue: Adiel Schremer and Benjamin Katzoff | The Tannaitic Tradition Concerning the Passover Celebration of King Hezekiah Menahem Kahana and Ofra Tirosh-Becker | Jeshua ben Yehuda’s Contribution to the Study of the Mekhilta of Rabbi Shimon ben Yoḥai and Its Language Israel Ori Meitlis | ‘Sidrei Taharot’: An Attempt to Complete the Talmud as a Chapter in the History of Hassidism and Its Opponents (Hitnagdut) Simcha Emanuel | An Error Always Repeats Itself

Armenian Manuscripts of the David and Jemima Jeselsohn Collection is devoted to the five Armenian codices in the Jeselsohn collection in Zurich. Of great importance for Armenian studies and the history of art more generally, they represent various literary types, including biblical, hagiographic, homiletic, and liturgical texts. They also reflect an array of visual and artisanal traditions, connected to artistic centres in the Armenian Kingdom of Cilicia, Constantinople, and New Julfa, and span a period of over 300 years. A newly identified Sargis Picak manuscript is of exceptional importance for the study of medieval Armenian art, for its images, for Sargis’ colophons, and for a hitherto unstudied ivory plaque of the Transfiguration. A Ritual of 1586 holds particular importance for scholars of the Armenian liturgy and its development in sixteenth-century Jerusalem. Also presented is a beautiful parchment leaf of the opening of the Gospel of John, studied and published previously by Michael and Nira Stone, and likely originating from a Bible produced in seventeenth-century New Julfa. Two Gospel Books complete this study: one from New Julfa, dated to 1695, and another likely produced in late seventeenth or early eighteenth-century Constantinople. This book was initiated and supported by David Jeselsohn, avid and longtime collector of archaeological artifacts, manuscripts, and Judaica. It was written jointly by Michael Stone and Christina Maranci. Maranci is an art historian and Stone is a specialist in Armenian philology, palaeography and codicology. Maranci bears primary responsibility for research on the miniatures – their art-historical analysis and iconography as well as their attribution, date, and context. Stone contributed the textual, codicological and palaeographical research, including translation of the colophons from the Classical Armenian (Grabar) into English, and catalogued the contents of all five manuscripts.

In 1491 the renowned goldsmith Salomone da Sesso converted to Catholicism. Born to a Jewish family in Florence, Salomone later settled in Ferrara, where he was regarded as a virtuoso artist. But rumors circulated about Salomone’s behavior, scandalizing the Mantuan Jewish community, who turned him over to the civil authorities. Salomone was condemned to death for sodomy but agreed to renounce Judaism to save his life. He was baptized, taking the name Ercole “de’ Fedeli” (“One of the Faithful”). Drawing on newly discovered archival sources, Tamar Herzig traces the dramatic story of his life, half a century before ecclesiastical authorities made Jewish conversion a priority of the Catholic Church. The book explores the Jewish world in which Salomone was raised; the glittering objects he crafted, and their status as courtly hallmarks; and Ercole’s relations with his wealthy patrons. Herzig also examines the response of Jewish communities and Christian authorities to allegations of sexual crimes, and attitudes toward homosexual acts among Christians and Jews. In Salomone/Ercole’s story we see how precarious life was for converts from Judaism, and how contested was the meaning of conversion for both the apostates’ former coreligionists and those tasked with welcoming them to their new faith.

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought. God as Patient presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. The book won the Goldstein-Goren Prize for the best book in Israeli thought for the years 2022-2024.

In this issue: Shira Shmidman | The Dispute between Rami bar Hama and Rava – New Perspectives Ariel Malachi | David Ben Saꜥad Al-Saꜥadi and the Intense Polemic Regarding Allegory in Yemen Oded Yisraeli | Keter Shem Tov of R. Shem Yov Ibn Gaon: A Chapter in the History of Nahmanides’ Kabbalah in the 13th–14th Centuries Oz Bluman | Rabbi Chaim of Volozhin and the Recontextualization of Hasidic Innovation Gideon Freudenthal | 'Maꜥasseh Nissim'. Salomon Ben Joshua (Maimon)’s Commentary on The Homilies of Haran (R. Nissim Ben-Reuben Gerundi)

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.

Halakhic Man is the classic work of modern Jewish and religious thought by the twentieth century’s preeminent Orthodox Jewish theologian and talmudic scholar, Rabbi Joseph B. Soloveitchik. It is a profound excursion into religious psychology and phenomenology, a pioneering attempt at a philosophy of halakhah, and a stringent critique of mysticism and romantic religion. This 40th anniversary edition features this new scholarly apparatus: - A translator’s preface tracing the book’s reception and evolving influence - A translator’s introduction shedding light on the heart of Soloveitchik’s argument - A list of errata to the original text - Translator’s annotations explaining Soloveitchik’s references and underlying teachings - A glossary of key terms - A bibliography of works cited in this edition - Two indexes: an index of biblical and rabbinic sources and an index of names and subjects incorporating the edition’s full content.

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.