תרביץ הינו כתב העת העברי האקדמי היחיד המוקדש לכלל מדעי היהדות. כתב העת הוא כלי הביטוי המרכזי להתפתחויות החשובות ביותר במדעי היהדות בדורנו, ומשתתפים בו גדולי החוקרים במקצועות השונים של מדעי היהדות בארץ ובעולם. הוא מופיע ארבע פעמים בשנה. תרביץ ראה אור לראשונה בשנת תר"ץ (1930) במכון למדעי היהדות באוניברסיטה העברית, בעריכתו של פרופ' יעקב נחום אפשטיין ז"ל. מחיר המנוי כולל דמי משלוח בארץ.

These two collections of Yiddish letters date from the second half of the 17th century and are being published here in full for the first time. The opening five-letter collection was archived together with extensive information about three Jews from Hamburg-Altona, who had been arrested and investigated in Copenhagen in August 1666. The second collection consists of eighteen letters exchanged between Hamburg-Altona and Copenhagen in January 1678. They concern the family and business affairs of a range of people, among them some of Glikl Hamel’s relatives, business associates and acquaintances. Together, the two collections provide a wealth of illuminating new details about the economic, cultural, social, and family life of early modern Ashkenazi Jews in Northern Europe, and also shed light on the practice of Yiddish letter-writing at the time. The English section consists of an introduction followed by a synopsis of each letter, while the Hebrew section comprises a transcription of the original texts as well as their facsimile images.

The enigmatic kabbalist Samuel Falk, known as the Ba’al Shem of London, has piqued the curiosity of scholars for generations. Eighteenth-century London was fascinated by Jews, and as a miracle-worker and adventurer, well connected and well read, Falk had much to offer. Interest in the man was further aroused by rumours of his dealings with European aristocrats and other famous characters, as well as with scholars, Freemasons, and Shabbateans, but evidence was scanty. Michal Oron has now brought together all the known source material on the man, and her detailed annotations of his diary and that of his assistant give us rich insights into his activities over several years. We learn of his meetings and his travels; his finances; his disputes, his dreams, and his remedies; and lists of his books. We see London’s social life and commerce, its landed gentry and its prisons, and what people ate, wore, and possessed. The burgeoning Jewish community of London and its religious practices, as well as its communal divisiveness, is depicted especially colourfully. The scholarly introductions by Oron and by Todd Endelman and the informative appendices help contextualize the diaries and offer an intriguing glimpse of Jewish involvement in little-known aspects of London life at the threshold of the modern era.

With its five thematic sections covering genres from cantorial to classical to klezmer, this pioneering multi-disciplinary volume presents rich coverage of the work of musicians of Jewish origin in the Polish lands. It opens with the musical consequences of developments in Jewish religious practice: the spread of hasidism in the eighteenth century meant that popular melodies replaced traditional cantorial music, while the greater acculturation of Jews in the nineteenth century brought with it synagogue choirs. Jewish involvement in popular culture included performances for the wider public, Yiddish songs and the Yiddish theatre, and contributions of many different sorts---technical and commercial as well as creative---in the interwar years. Chapters on the classical music scene cover Jewish musical institutions, organizations, and education; individual composers and musicians; and a consideration of music and Jewish national identity. One section is devoted to the Holocaust as reflected in Jewish music, and the final section deals with the afterlife of Jewish musical creativity in Poland, particularly the resurgence of interest in klezmer music. The essays in this collection do not attempt to to define what may well be undefinable---what ‘Jewish music’ is. Rather, they provide an original and much-needed exploration of the activities and creativity of ‘musicians of the Jewish faith’.

The Habad school of hasidism is distinguished today from other hasidic groups by its famous emphasis on outreach, on messianism, and on empowering women. Hasidism Beyond Modernity provides a critical, thematic study of the movement from its beginnings, showing how its unusual qualities evolved. Topics investigated include the theoretical underpinning of the outreach ethos; the turn towards women in the twentieth century; new attitudes to non-Jews; the role of the individual in the hasidic collective; spiritual contemplation in the context of modernity; the quest for inclusivism in the face of prevailing schismatic processes; messianism in both spiritual and political forms; and the direction of the movement after the passing of its seventh rebbe, Rabbi Menachem Mendel Schneerson, in 1994. Attention is given to many contrasts: pre-modern, modern, and postmodern conceptions of Judaism; the clash between maintaining an enclave and outreach models of Jewish society; particularist and universalist trends; and the subtle interplay of mystical faith and rationality. Some of the chapters are new; others, published in an earlier form, have been updated to take account of recent scholarship. This book presents an in-depth study of an intriguing movement which takes traditional hasidism beyond modernity.

The articles in this volume originated, in large part, as papers presented at a conference convened by the Melton Coalition for Creative Interaction in December 2014 at the Hebrew University of Jerusalem. The Melton Coalition is a consortium of the three Melton Centers established over the years by the visionary philanthropist Samuel Mendel Melton: at the Jewish Theological Seminary, the Hebrew University of Jerusalem and the Ohio State University. The conference was devoted to the various forms of interaction that obtain between the oral and the textual modes of discourse in Jewish history and contemporary Jewish life. Some of the essays dwell on oral and textual media in historical context – while others place more emphasis on the contemporary educational implications of the phenomena under discussion. All the essays in this volume articulate patterns of oral and written discourse that can greatly enrich our knowledge of both the history of Jewish culture and the theory and practice of Jewish education.

Chaim Waxman, the pre-eminent sociologist of contemporary Orthodoxy, is one of the keenest observers of American Jewish society. Having written on various aspects of this subject over the past forty years, he now revisits his earlier work in the light of recent developments. His familiarity with the entire spectrum of the Orthodox world combined with his deep knowledge of halakhah and his rigorous command of statistical and demographic data enables him to articulate distinctive perspectives on the issues that he addresses. His focus is not only on the various directions in which Orthodox practice is moving but also on how this affects the community as a whole. Waxman’s range is wide. After reviewing the socio-economic changes in American Orthodox communities and examining the reasons for them, he goes on to consider the political patterns of contemporary American Orthodox Jews. Demographic changes are also explored, particularly those relating to family life. Moving to the communal level, he discusses the increasing Americanization of Orthodox Jews, taking special note of how developments in Orthodoxy in Israel are having an increasing impact on American norms as contact between the two communities grows. In illustration of how Orthodoxy is adapting to modernity, he then presents a detailed discussion of halakhic developments, particularly regarding women’s greater participation in ritual practices and other areas of communal life. He shows that the direction of change is not uniform: there is both greater stringency and greater leniency, and he discusses the many reason for this both in the Jewish community and in the wider society. Relations between the various sectors of American Orthodoxy over the past several decades are also considered. The result is a comprehensive analysis from an acknowledged expert that will be of interest to everyone concerned with developments within American Orthodoxy and with the sociology of religion more generally.

קורות הינו כתב עת שנתי העוסק בהֶיבֵּטים ההיסטוריים, הפילוסופיים והחברתיים של רפואה ויהדות

Richly illustrated and meticulously documented, this is the first comprehensive survey of synagogue textiles to be available in English. Bracha Yaniv, a leading expert in the field of Jewish ceremonial textiles, records their evolution from ancient times to the present. The volume contains a systematic consideration of the mantle, the wrapper, the Torah scroll binder, and the Torah ark curtain and valance, and considers the cultural factors that inspired the evolution of these different items and their motifs. Fabrics, techniques, and modes of production are described in detail; the inscriptions marking the circumstances of donation are similarly subjected to close analysis. Fully annotated plates demonstrate the richness of the styles and traditions in use in different parts of the Jewish diaspora, drawing attention to regional customs. Throughout, emphasis is placed on presenting and explaining all relevant aspects of the Jewish cultural heritage. The concluding section contains transcriptions, translations, and annotations of some 180 inscriptions recording the circumstances in which items were donated, providing a valuable survey of customs of dedication. Together with the comprehensive bibliography, inventory lists, and other relevant documentation, this volume will be an invaluable reference work for the scholarly community, museum curators, and others interested in the Jewish cultural heritage.

In the postmodern, relativist world-view with its refutation of a single, objective, and ultimate truth, it has become difficult if not impossible to argue in favour of one’s own beliefs as preferable to those of others. Miriam Feldmann Kaye’s pioneering study is one of the first English-language books to address Jewish theology from a postmodern perspective, probing the question of how Jewish theology has the potential to survive the postmodern onslaught that some see as heralding the collapse of religion. Basing her arguments on both philosophical and theological scholarship, Feldmann Kaye shows how postmodernism might actually be a resource for rejuvenating religion. Her response to the conception of theology and postmodernism as competing systems of thought is based on a close critical study of Rav Shagar (Shimon Gershon Rosenberg) and Tamar Ross. Rather than advocating postmodern ideas, she analyses their writings through the lens of the most radical of continental postmodern philosophers and cultural critics in order to offer a compelling theology compatible with that world-view. Whether the reader considers postmodernism to be inherently problematic or merely inconsequential, this study demonstrates why reconsidering these preconceptions is one of the most pressing issues in contemporary Jewish thought.

Every work on Jewish thought and law since the twelfth century bears the imprint of Maimonides. A. N. Whitehead’s famous dictum that the entire European philosophical tradition ‘consists of a series of footnotes to Plato’ could equally characterize Maimonides’ place in the Jewish tradition. The critical studies in this volume explore how Orthodox rabbis of different orientations—Shlomo Aviner, Naftali Zvi Yehudah Berlin (Netziv), Kalonymus Kalman Shapira, Joseph Kafih, Abraham Isaac Kook, Aaron Kotler, Joseph Soloveitchik, and Elhanan Wasserman—have read and provided footnotes to Maimonides in the long twentieth century. How well did they really understand Maimonides? And where do their arguments fit in the mainstream debates about him and his works? Each of the seven core chapters examines a particular approach. Some rabbis have tried to liberate themselves from the influence of his ideas. Others have sought to build on those ideas or expand them in ways which Maimonides himself did not pursue, and which he may well not have agreed with. Still others advance patently non-Maimonidean positions, while attributing them to none other than Maimonides. Above all, the essays published here demonstrate that his legacy remains vibrantly alive today.

Sarah Schenirer is one of the unsung heroes of twentieth-century Orthodox Judaism. The Bais Yaakov schools she founded in interwar Poland had an unparalleled impact on a traditional Jewish society threatened by assimilation and modernity, educating a generation of girls to take an active part in their community. The movement grew at an astonishing pace, expanding to include high schools, teacher seminaries, summer programmes, vocational schools, and youth movements, in Poland and beyond; it continues to flourish throughout the Jewish diaspora. Naomi Seidman explores the movement through the tensions that characterized it, capturing its complexity as a revolution in the name of tradition. She presents the context which led to its founding, examining the impact of socialism, feminism, Zionism, and Polish electoral politics on the process, and recounts its history, from its foundation in interwar Kraków to its near-destruction in the Holocaust, and its role in the reconstruction of Orthodoxy in subsequent decades. A vivid portrait of Schenirer shines through. The book includes selections from her writings published in English for the first time. Her pioneering, determined character remains the subject of debate in a culture that still regards innovation, female initiative, and women’s Torah study with suspicion.