Bücher der Reihe Emunot: Jewish Philosophy and Kabbalah

Rabbi Levi ben Gershom (Ralbag, Gersonides; 1288-1344), one of medieval Judaism's most original thinkers, wrote about such diverse subjects as astronomy, mathematics, Bible commentary, philosophical theology, "e;technical"e; philosophy, logic, Halakhah, and even satire. In his view, however, all these subjects were united as part of the Torah. Influenced profoundly by Maimonides, Gersonides nevertheless exercised greater rigor than Maimonides in interpreting the Torah in light of contemporary science, was more conservative in his understanding of the nature of the Torah's commandments, and was more optimistic about the possibility of wide-spread philosophical enlightenment. Gersonides was a witness to several crucial historical events, such as the expulsion of French Jewry of 1306 and the "e;Babylonian Captivity"e; of the Papacy. Collaborating with prelates in his studies of astronomy and mathematics, he had an entree into the Papal court at Avignon. Kellner portrays Gersonides, revered among Jews as the author of a classic commentary on the latter books of the Bible, as a true renaissance man, whose view of Torah is vastly wider and more open than that held by many of those who treasure his memory.

Jewish Religion after Theology ponders one of the most intriguing shifts in modern Jewish thought: from a metaphysical and theological standpoint toward a new manner of philosophizing based primarily on practice. Different chapters study this great shift and its various manifestations. The central figure of this new examination is Isaiah Leibowitz, whose thoughts encapsulate more than any other Jewish thinker this stance of religion without metaphysics. Sagi explores corresponding issues such as observance, the possibility of pluralism, the meaning of penance without messianic suppositions, and pragmatic coping with theodicy after the Holocaust, presenting the different possibilities within this great alteration in Jewish thought.

Moses Maimonides-a proud heir to the Andalusian tradition of Aristotelian philosophy-crafted a bold and original philosophical interpretation of Torah and Judaism. His son Abraham Maimonides is a fascinating maverick whose Torah commentary mediates between the philosophical interpretations of his father, the contextual approach of Biblical exegetes such as Saadya, and the Sufi-flavored illuminative mysticism of his Egyptian Pietist circle. This pioneering study explores the intersecting approaches of Moses and Abraham Maimonides to the spark of divine illumination and revelation of the divine name Ehyeh asher Ehyeh, "e;I am that I am / I will be who I will be."e;

Science in the Bet Midrash explores the religious thought of Moses Maimonides (1138-1204), one of the most influential Jews of the last thousand years. While covering many aspects of his religious philosophy, these essays focus on the way Maimonides elucidated and expressed the universalistic thrust of the Jewish tradition. Maimonides construed the election of Israel as a challenge, not an endowment. This challenge is ultimately addressed to all human beings, not just to Jews.

The study of Jewish political philosophy is a recently established field in the study of Jewish philosophy. While in older histories of Jewish philosophy there is hardly any discussion of this topic, recent editors of such books have found it useful to add chapters on it. Following the pioneering efforts of Leo Strauss, Ralph Lerner and Daniel Elazar, among others, political philosophy has gained its proper place alongside ethics and metaphysics in the study of the history of Jewish philosophy. This volume is another manifestation of this welcome development. Consisting of selected English-language papers the author published over the last thirty years, it concentrates on the Medieval and Renaissance periods, from Sa'adiah Gaon in the tenth century to Spinoza in the seventeenth. These were the formative periods in the development of Jewish political philosophy, when Jewish scholars versed in the canonical Jewish sources (biblical and rabbinic) encountered Greek political philosophy, as transmitted by Muslim philosophers such as Alfarabi, Ibn Bajja and Averroes, and adapted it to their Jewish terms of reference. The outcome of this effort was Jewish political philosophy.

Refusing to accept anything but ever-increasing levels of human responsibility within a religious framework, covenantal thinkers audaciously suggest that the covenant empowers humanity as it binds and inhibits divinity. This is a reformulation of recurrent issues within the Jewish tradition, and one which pays homage to the modern context from which it emerges. Hartman and Borowitz grew up in the same mid-century American academic and social environment, and the product of that upbringing has a significant impact on the subsequent theories which they promote. Both thinkers have attracted a considerable following, but very few scholars have discussed them together. Cooper here for the first time works toward understanding their work in comparison with each other, and with covenant as the central focus and framework.

Abraham Joshua Heschel and Martin Buber were giant thinkers of the twentieth century who made significant contributions to the understanding of religious consciousness and of Judaism. They wrote on various subjects, such as the Bible, the commandments, Hasidism, Zionism and Christianity, and had much in common, though they also differed on substantial points. Of special note is the intense and fruitful interaction that took place between them. Until now, scholars have not undertaken a comparative analysis of Buber and Heschel as eminent contemporary interpreters of the Jewish tradition. In this volume, Meir and Even-Chen have taken upon themselves the challenge of monitoring their agreements and disputes.

Although Maimonides did not write a running commentary on any book of the Bible, biblical exegesis occupies a central place in his writings, particularly in his Guide of the Perplexed. In this book, Sara Klein-Braslavy offers a collection of essays on several key biblical interpretations by Maimonides dealing with the creation of the world; the story of the Garden of Eden; Jacob's dream of the ladder; King Solomon as an esoterist philosopher; and the problem of exoteric and esoteric biblical interpretations in the Guide. Special attention is paid to Maimonides' methods of interpretation and to his esoteric way of writing. Some of the articles in this volume were originally published in Hebrew, and appear here for the first time in English.

Historical conditions at the end of the eighteenth century opened an arena between the formerly autonomous Jewish community and the Christian world, which yielded new departure points for philosophy, including revelation and philosophical reason, dialectically considered; rationalism as intellection and advancing consciousness; heteronomous revelation; historicity; and universal morality. In Modern Jewish Thinkers, Greenberg restructures the history of modern Jewish thought comprehensively, providing English translations of Reggio, Krokhmal, Maimon, Samuel Hirsch, Formstecher, Steinheim, Ascher, Einhorn, Samuel David Luzzatto, and Hermann Cohen, published here for the first time. The availability of these sources fills a gap in the field and stimulates new directions for teaching and scholarly research in modern Jewish thought, going beyond Spinoza and Mendelssohn at one end, and to popular twentieth-century figures on the other.

Jewish Philosophy in the Middle Ages presents an overview of the formative period of medieval Jewish philosophy, from its beginnings with Saadiah Gaon to its apex in Maimonides, when Jews living in Islamic countries and writing in Arabic were the first to develop a conscious and continuous tradition of philosophy.The book includes a dictionary of selected philosophic terms, and discusses the Greek and Arabic schools of thought that influenced the Jewish thinkers and to which they responded. The discussion covers: the nature of Jewish philosophy, Saadiah Gaon and the Kalam, Jewish Neo-Platonism, Bahya ibn Paqudah, Abraham ibn Ezra's philosophical Bible exegesis, Judah Ha-Levi's critique of philosophy, Abraham ibn Daud and the transition to Aristotelianism, Maimonides, and the controversy over Maimonides and philosophy.

"e;Think of the disaster"e; is the first injunction of thought when faced with the disaster that struck European Jews during the Shoah. Thinking of the disaster means understanding why the Shoah was able to occur in civilized Europe, moulded by humane reason and the values of progress and enlightenment. It means thinking of a possibility for philosophy's future. Walter Benjamin, who wrestled with these problems ahead of time, Theodor Adorno, Max Horkheimer, and Emmanuel Levinas had the courage, the strength and the perception-and sometimes simply the desperation-to think about what had happened. Moved by indignation and the desire to testify, they felt the urgent need to address the cries of agony of Auschwitz's victims in their thinking.

How did medieval Jewish scholars, from Saadia Gaon to Rabbi Isaac Abarbanel, imagine a world that has experienced salvation? Is the Messianic reality identical to our current world, or is it a new world entirely? This work explores how a rationalist can remain calm in light of the seductive promises of the various apocalyptic teachings of Antiquity regarding the Messianic world.

The book deals with identity in general and with Jewish identity in particular. The book rejects rigid and one-sided notions of Jewish identity and offers a historical-cultural analysis of the identity discourse.

Explores important questions in both modern and premodern Jewish philosophy regarding the idea of faith. This book presents various manifestations of the concept of faith in Judaism as a tradition engaged in a dialogue with the outside world. It will function as an opening and an invitation to an ongoing conversation with faith.

Jerome Gellman presents a new theology of the Jews as the Chosen People, addressing self-serving ethnocentric supremacy, cultural isolation, and defamation of religions other than Judaism. This book is traditional in taking chosenness and the truth of Judaism seriously, and in eschewing a theology of multiple covenants. At the same time, it is critical, rejecting previous concepts of chosenness, and innovative, offering for the twenty-first century a fresh way of seeing the Jews' place in the world. On this foundation, Gellman suggests a new approach to inter-religious understanding from a Jewish point of view, and examines the impact of his proposal on traditional Jewish liturgy.

Publicly or secretly, traditional Jews increasingly doubt the historical reliability of the Torah. Here, Gellman provides an "old-fashioned" Jewish theology for accepting the contemporary critique of Torah and history. Gellman presents an outline of the scholarly conclusions, and then examines faith responses and rejects apologetic attempts to evade the challenge.

Offers a new reading of Maimonides' Guide of the Perplexed, exploring how Maimonides' commitment to integrity led him to a critique of the Kal?m, to a complex concept of immortality, and to insight into the human yearning for metaphysical knowledge.