In an attempt to forestall conflict and advance his business interests at the same time, Ben Attar undertakes his annual journey to Europe with both his first wife and his new wife. The trip is the beginning of a profound human drama whose moral conflicts of fidelity and desire resonate with those of our time. Yehoshua renders the medieval world of Jewish and Christian culture and trade with astonishing depth and sensuous detail. Through the trials of a medieval merchant, the renowned author explores the deepest questions about the nature of morality, character, codes of human conduct, and matters of the heart.

    In a curious yet fascinating twist, witnesses for the prosecution and the defense were housed together in a villa on the outskirts of town. In this so-called Witness House, perpetrators and victims confronted each other in a microcosm that reflected the events of the high court. Presiding over the affair was the beautiful Countess Ingeborg Kálnoky (a woman so blond and enticing that she was described as a Jean Harlowe look-alike) who took great pride in her ability to keep the household civil and the communal dinners pleasant.  A comedy of manners arose among the guests as the urge to continue battle was checked by a sudden and uncomfortable return to civilized life.   The trial atmosphere extends to the small group in the villa.  Agitated victims confront and avoid perpetrators and sympathizers, and high-ranking officers in the German armed forces struggle to keep their composure. This highly explosive mixture is seasoned with vivid, often humorous, anecdotes of those who had basked in the glory of the inner circles of power. Christiane Kohl focuses on the guilty, the sympathizers, the undecided, and those who always manage to make themselves fit in.  The Witness House reveals the social structures that allowed a cruel and unjust regime to flourish and serves as a symbol of the blurred boundaries between accuser and accused that would come to form the basis of postwar Germany.

    First published in Odessa in 1908-11, it was recognized immediately as a masterwork in its own right, and reprinted numerous times in Israel.The Hebrew poet Hayim Nahman Bialik and the renowned editor Yehoshua Hana Ravnitzky, the architects of this masterful compendium, selected hundreds of texts from the Talmud and midrashic literature and arranged them thematically, in order to provide their contemporaries with easy access to the national literary heritage of the Jewish people -- the texts of Rabbinic Judaism that remain at the heart of Jewish literacy today.Bialik and Ravnitzky chose Aggadah -- the non-legal portions of the Talmud and Midrash -- for their anthology. Loosely translated as "legends", Aggadah includes the genres of biblical exegesis, stories about biblical characters, the lives of the Talmudic era sages and their contemporary history, parables, proverbs, and folklore. A captivating melange of wisdom and piety, fantasy and satire, Aggadah is the expressive medium of the Jewish creative genius.The arrangement of this compendium reflects the theological concerns of the Rabbinic sages: the role of Israel and the nations; God, good and evil; human relations; the world of nature; and the art of healing. Here, the reader who wants to explore traditional Jewish views on a particular subject is treated to a selection of relevant texts at his fingertips but will soon become immersed in a way of thinking, exploring, and questioning that is the hallmark of Jewish inquiry."Whatever the imagination can invent is found in the Aggadah," wrote the historian Leopold Zunz, "its purpose always being to teach man the ways of God." The Book of Legends/Sefer Ha-Aggadah, now available in William Braude's superbly annotated translation, enables modern Jews to experience firsthand the richness and excitement of their cultural inheritance.

    Born in Poland in 1913, Begin was a youthful admirer of the Revisionist Zionist Ze’ev Jabotinsky and soon became a leader within Jabotinsky’s Betar movement. A powerful orator and mesmerizing public figure, Begin was imprisoned by the Soviets in 1940, joined the Free Polish Army in 1942, and arrived in Palestine as a Polish soldier shortly thereafter. Joining the underground paramilitary Irgun in 1943, he achieved instant notoriety for the organization’s bombings of British military installations and other violent acts.Intentionally left out of the new Israeli government, Begin’s right-leaning Herut political party became a fixture of the opposition to the Labor-dominated governments of Ben-Gurion and his successors, until the surprising parliamentary victory of his political coalition in 1977 made him prime minister. Welcoming Egyptian president Anwar Sadat to Israel and cosigning a peace treaty with him on the White House lawn in 1979, Begin accomplished what his predecessors could not. His outreach to Ethiopian Jews and Vietnamese “boat people” was universally admired, and his decision to bomb Iraq’s nuclear reactor in 1981 is now regarded as an act of courageous foresight. But the disastrous invasion of Lebanon to end the PLO’s shelling of Israel’s northern cities, combined with his declining health and the death of his wife, led Begin to resign in 1983. He spent the next nine years in virtual seclusion, until his death in 1992. Begin was buried not alongside Israel’s prime ministers, but alongside the Irgun comrades who died in the struggle to create the Jewish national home to which he had devoted his life. Daniel Gordis’s perceptive biography gives us new insight into a remarkable political figure whose influence continues to be felt both within Israel and throughout the world. This title is part of the Jewish Encounters series.

    A Palestinian Christian theologian shows how the reality of empire shapes the context of the biblical story, and the ongoing experience of Middle East conflict.

    You may not be able to put your finger on it, but you sense it instinctively.How can you not sense it? For the first time ever, both the majority of the younger and the older generations of America now believe that future generations will not be as prosperous as their parents’ generation was. And that’s only the economic pessimism. On the social and cultural fronts, how many of us can truly say that we are proud are what our society has degenerated to?Make no mistake; the America we once knew has indeed been murdered. How did we arrive at this point of perpetual debt, perpetual inflation, massive taxation, chronically high unemployment, disintegrating families, massive dependency on the state, perpetual war, and ever-worsening moral degeneracy, mass psychological depression, and cultural degradation?Who did it? Why did they do it? How did they do it? How was the ‘murder’ concealed from the American people?Through the use of 40 clear, concise and very easy-to-digest illustrated ‘blurbs’ (The 40 Wounds), Killing America: The 100 Year Murder will answer those questions for you. This is a mass-distribution booklet designed for ‘crash-course’ simplicity. Please share it with others.

    In this sense, Rabbinic thought is relevant to every aspect of modern life. Rabbinic literature explores the meaning of living life to its fullest, in right relationship with God and humanity. However, many Christians are not aware of Rabbinic thought and literature. Indeed, most individuals in the Western world today, regardless of whether they are Christians, atheists, agnostics, secular community leaders, or some other religious or political persuasion, are more knowledgeable of Jesus' ethical teachings in the Sermon on the Mount than the Ethics of the Fathers in the Jewish prayer book. The author seeks to introduce the reader to the world of Torah learning. It is within this world that the authentic cultural background of Jesus' teachings in ancient Judaism is revealed.

    For more than a thousand years, Sepharad (the Hebrew word for Spain) was home to a large Jewish community noted for its richness and virtuosity. Summarily expelled in 1492 and forced into exile, their tragedy of expulsion marked the end of one critical phase of their history and the beginning of another. Indeed, in defiance of all logic and expectation, the expulsion of the Jews from Spain became an occasion for renewed creativity. Nor have five hundred years of wandering extinguished the identity of the Sephardic Jews, or diminished the proud memory of the dazzling civilization which they created on Spanish soil. This book is intended to serve as an introduction and scholarly guide to that history.

    The New RabbiThe center of this compelling chronicle is Har Zion Temple on Philadelphia’s Main Line, which for the last seventy-five years has been one of the largest and most influential congregations in America. For thirty years Rabbi Gerald Wolpe has been its spiritual leader, a brilliant sermonizer of wide renown--but now he has announced his retirement. It is the start of a remarkable nationwide search process largely unknown to the lay world--and of much more. For at this dramatic moment Wolpe agrees to give extraordinary access to Fried, inviting him--and the reader—into the intense personal and professional life of the clergy and the complex behind-the-scenes life of a major Conservative congregation. These riveting pages bring us a unique view of Judaism in practice: from Har Zion’s strong-willed leaders and influential families to the young bar and bat mitzvahs just beginning their Jewish lives; from the three-days-a-year synagogue goers to the hard core of devout attendees. We are touched by their times of joy and times of grief, intrigued by congregational politics, moved by the search for faith. We witness the conflicts between generations about issues of belief, observance, and the pressures of secular life. We meet Wolpe’s vigorous-minded ailing wife and his sons, one of whom has become a celebrity rabbi in Los Angeles. And we follow the author’s own moving search for meaning as he reconnects with the religion of his youth. We also have a front-row seat at the usually clandestine process of choosing a new rabbi, as what was expected to be a simple one-year search for Rabbi Wolpe’s successor extends to two years and then three. Dozens of résumés are rejected, a parade of prospects come to interview, the chosen successor changes his mind at the last minute, and a confrontation erupts between the synagogue and the New York–based Conservative rabbis’ “union” that governs the process. As the time comes for Wolpe to depart, a venerated house of worship is being torn apart. And thrust onto the pulpit is Wolpe’s young assistant, Rabbi Jacob Herber, in his first job out of rabbinical school, facing the nearly impossible situation of taking over despite being technically ineligible for the position--and finding himself on trial with the congregation and at odds with his mentor. Rich in anecdote and scenes of wonderful immediacy, this is a riveting book about the search for personal faith, about the tension between secular concerns and ancient tradition in affluent America, and about what Wolpe himself has called “the retail business of religion.” Stephen Fried brings all these elements to vivid life with the passion and energy of a superbly gifted storyteller.

    One of the world's most famous and respected rabbis has given us the one guide we need to practice Jewish prayer and understand the prayer book.From the origins and meaning of prayer to a step-by-step explanation of the daily services to the reason you're not supposed to chat with your friends during the service, Rabbi Adin Steinsaltz answers many of the questions likely to arise about Jewish prayer.  Here are chapters on daily prayer; Sabbath prayer; prayer services for the holidays; the yearly cycle of synagogue Bible readings; the history and make-up of the synagogue; the different prayer rites for Ashkenazim, Sephardim, Yemenites, and other cultural/geographic groupings; the role of the rabbi and the cantor in the synagogue; and the role of music in the service.The book also contains a glossary, a bibliography, and biographical sketches of the rabbis who were instrumental in creating and ordering the prayers through the ages.Rabbi Steinsaltz's guide is an essential volume both for the newcomer to Jewish prayer and for those who have been engaged in prayer for years.From the Hardcover edition.

    Jewish identity is tied up with some of the most difficult and contentious issues of today. The purpose in this book is to open many of these issues up for discussion. Since Israel defines itself openly as the Jewish State, we should ask what the notions of Judaism, Jewishness, Jewish culture and Jewish ideology stand for. Gilad examines the tribal aspects embedded in Jewish secular discourse, both Zionist and anti Zionist; the holocaust religion; the meaning of history and time within the Jewish political discourse; the anti-Gentile ideologies entangled within different forms of secular Jewish political discourse and even within the Jewish left. He questions what it is that leads Diaspora Jews to identify themselves with Israel and affiliate with its politics. The devastating state of our world affairs raises an immediate demand for a conceptual shift in our intellectual and philosophical attitude towards politics, identity politics and history.

    More than a "how-to" guide, this resource deals with basic issues for the modern worshiper, the historial compilation of the Siddur, and much more.

    Starting with the Romans and Ancient Egypt and culminating with the oligarchies of modern Russia and China, it compares and contrasts the rich and powerful down the ages and around the world. What unites them? Have the same instincts of entrepreneurship, ambition, vanity, greed and philanthropy applied throughout? As contemporary politicians, economists and the public wrestle with the inequities of our time - the parallel world inhabited by the ultra-wealthy at a time of broader hardship - it is salutary to look to history for explanations. This book synthesises thousands of years of human behaviour and asks the question: is the development of the globalised super-rich over the past twenty years anything new?

      There is only one problem with this widely accepted account: it is a myth.   In this groundbreaking book, Northwestern University scholar Darío Fernández-Morera tells the full story of Islamic Spain. The Myth of the Andalusian Paradise shines light on hidden features of this medieval culture by drawing on an abundance of primary sources that scholars have ignored, as well as archaeological evidence only recently unearthed.   This supposed beacon of peaceful coexistence began, of course, with the Islamic Caliphate’s conquest of Spain. Far from a land of tolerance, Islamic Spain was marked by religious and therefore cultural repression in all areas of life, and by the marginalization of Christians and other groups—all this in the service of social control by autocratic rulers and a class of religious authorities.   As professors, politicians, and pundits continue to celebrate Islamic Spain for its “multiculturalism” and “diversity,” Fernández-Morera sets the record straight—showing that a politically useful myth is a myth nonetheless.

    Europe, which in the Dark Ages became converted to Judaism. Khazaria was finally wiped out by the forces of Genghis Khan, but evidence indicates that the Khazars themselves migrated to Poland & formed the cradle of Western Jewry. To the general reader the Khazars, who flourished from the 7th to 11th century, may seem remote today. Yet they have a close & unexpected bearing on our world, which emerges as Koestler recounts the fascinating history of the ancient Khazar Empire. At about the time that Charlemagne was Emperor in the West. The Khazars' sway extended from the Black Sea to the Caspian, from the Caucasus to the Volga. They were instrumental in stopping the Muslim onslaught against Byzantium, the eastern jaw of the gigantic pincer movement that in the West swept across N. Africa & into Spain. Thereafter the Khazars found themselves in a precarious position between the two major world powers: the Eastern Roman Empire in Byzantium & the triumphant followers of Mohammed. As Koestler points out, the Khazars were the 3rd World of their day. They chose a surprising method of resisting both the Western pressure to become Christian & the Eastern to adopt Islam. Rejecting both, they converted to Judaism. Koestler speculates about the ultimate faith of the Khazars & their impact on the racial composition & social heritage of modern Jewry. He produces a large body of meticulously detailed research.