In December, Routledge will release “Jewish Law Annual Volume 21” edited by Berachyahu Lifshitz (The Hebrew University of Jerusalem). The publisher’s description follows:
Volume 21 of The Jewish Law Annual adds to the growing list of articles on
Jewish law that have been published in volumes 1- 20 of this series, providing English-speaking readers with scholarly articles presenting jurisprudential, historical, textual and comparative analysis of issues in Jewish law.
In December, Cambridge University Press will release “God and Politics in Esther” (2nd edition) by Yoram Hazony (Herzl Institute, Jerusalem). The publisher’s description follows:
A political crisis erupts when the Persian government falls to fanatics, and a Jewish insider goes rogue, determined to save her people at all costs. God and Politics in Esther explores politics and faith. It is about an era in which the prophets have been silenced and miracles have ceased, and Jewish politics has come to depend not on commands from on high, but on the boldness and belief of each woman and man. Esther takes radical action to win friends and allies, reverse terrifying decrees, and bring God’s justice into the world with her own hands. Hazony’s The Dawn has long been a cult classic, read at Purim each year the world over. Twenty years on, this revised edition brings the book to much wider attention. Three controversial new chapters address the astonishingly radical theology that emerges from amid the political intrigues of the book. Readers will experience the Book of Esther as a dazzling treatise on politics and faith.
In October, the University of Wisconsin Press will release “The Lima Inquisition:
The Plight of Crypto-Jews in Seventeenth-Century Peru,” by Ana E. Schaposchnik (DePaul University). The publisher’s description follows:
The Holy Office of the Inquisition (a royal tribunal that addressed issues of heresy and offenses to morality) was established in Peru in 1570 and operated there until 1820. In this book, Ana E. Schaposchnik provides a deeply researched history of the Inquisition’s Lima Tribunal, focusing in particular on the cases of persons put under trial for crypto-Judaism in Lima during the 1600s.
Delving deeply into the records of the Lima Tribunal, Schaposchnik brings to light the experiences and perspectives of the prisoners in the cells and torture chambers, as well as the regulations and institutional procedures of the inquisitors. She looks closely at how the lives of the accused—and in some cases the circumstances of their deaths—were shaped by actions of the Inquisition on both sides of the Atlantic. She explores the prisoners’ lives before and after their incarcerations and reveals the variety and character of prisoners’ religiosity, as portrayed in the Inquisition’s own sources. She also uncovers individual and collective strategies of the prisoners and their supporters to stall trials, confuse tribunal members, and attempt to ameliorate or at least delay the most extreme effects of the trial of faith.
The Lima Inquisition also includes a detailed analysis of the 1639 Auto General de Fe ceremony of public penance and execution, tracing the agendas of individual inquisitors, the transition that occurred when punishment and surveillance were brought out of hidden dungeons and into public spaces, and the exposure of the condemned and their plight to an avid and awestricken audience. Schaposchnik contends that the Lima Tribunal’s goal, more than volume or frequency in punishing heretics, was to discipline and shape culture in Peru.
In October, Routledge will release “Rabbis of our Time: Authorities of Judaism in the Religious and Political Ferment of Modern Times” by Marek Cejka (Institute of International Relations, Prague) and Roman Koran (Hebrew translator and Judaism researcher). The publisher’s description follows:
The term ‘rabbi’ predominantly denotes Jewish men qualified to interpret the Torah and apply halacha, or those entrusted with the religious leadership of a Jewish community. However, the role of the rabbi has been understood differently across the Jewish world. While in Israel they control legally powerful rabbinical courts and major religious political parties, in the Jewish communities of the Diaspora this role is often limited by legal regulations of individual countries. However, the significance of past and present rabbis and their religious and political influence endures across the world.
Rabbis of Our Time provides a comprehensive overview of the most influential rabbinical authorities of Judaism in the 20th and 21st Century. Through focussing on the most theologically influential rabbis of the contemporary era and examining their political impact, it opens a broader discussion of the relationship between Judaism and politics. It looks at the various centres of current Judaism and Jewish thinking, especially the State of Israel and the USA, as well as locating rabbis in various time periods. Through interviews and extracts from religious texts and books authored by rabbis, readers will discover more about a range of rabbis, from those before the formation of Israel to the most famous Chief Rabbis of Israel, as well as those who did not reach the highest state religious functions, but influenced the relation between Judaism and Israel by other means. The rabbis selected represent all major contemporary streams of Judaism, from ultra-Orthodox/Haredi to Reform and Liberal currents, and together create a broader picture of the scope of contemporary Jewish thinking in a theological and political context.
In November, the Syracuse University Press releases “The Mizrahi Era of Rebellion: Israel’s Forgotten Civil Rights Struggle, 1948–1966,” by Bryan K. Roby (New York University). The publisher’s description follows:
During the postwar period of 1948–56, over 400,000 Jews from the Middle East and Asia immigrated to the newly established state ofIsrael. By the end of the 1950s, Mizrahim, also known as Oriental Jewry, represented the ethnic majority of the Israeli Jewish population. Despite their large numbers, Mizrahim were considered outsiders because of their non-European origins. Viewed as foreigners who came from culturally backward and distant lands, they suffered decades of socioeconomic, political, and educational injustices.
In this pioneering work, Roby traces the Mizrahi population’s struggle for equality and civil rights in Israel. Although the daily “bread and work” demonstrations are considered the first political expression of the Mizrahim, Roby demonstrates the myriad ways in which they agitated for change. Drawing upon a wealth of archival sources, many only recently declassified, Roby details the activities of the highly ideological and politicized young Israel. Police reports, court transcripts, and protester accounts document a diverse range of resistance tactics, including sit-ins, tent protests, and hunger strikes. Roby shows how the Mizrahi intellectuals and activists in the 1960s began to take note of the American civil rights movement, gaining inspiration from its development and drawing parallels between their experience and that of other marginalized ethnic groups. The Mizrahi Era of Rebellion shines a light on a largely forgotten part of Israeli social history, one that profoundly shaped the way Jews from African and Asian countries engaged with the newly founded state of Israel.
In October, Cambridge University Press will release “Rabbi Meir of Rothenburg and the Foundation of Jewish Political Thought” by Joseph Isaac Lifshitz (Shalem Center, Jerusalem). The publisher’s description follows:
This book is a scholarly examination of the political thought of Rabbi Meir (Maharam) of Rothenburg, the most important thirteenth century German Rabbi who was associated with the Pietist movement of the period. From the Maharam’s responsa on community matters, a coherent political thought emerges that exercised nearly unprecedented influence on European Jewish communities up to the Jewish Emancipation. Rabbi Meir’s extremely sophisticated attempt to balance the demands of the community against those of the individual was facilitated by a characteristic three-tiered structure to his political thought: concrete legal rules supported by value-laden legal principles built upon his general religious ideology. Through a systematic analysis of the Maharam’s political thought, Isaac Lifshitz offers an original contribution to Jewish studies, political theory, and the study of legal philosophy. By considering the legal and theological underpinnings of one of Medieval Jewry’s most influential figures, it also makes a contribution to the history of ideas in the Medieval period.
In November, the Harvard University Press will release “The Burdens of Brotherhood: Jews and Muslims from North Africa to France” by Ethan B. Katz (University of Cincinnati). The publisher’s description follows:
Headlines from France suggest that Muslims have renewed an age-old struggle against Jews and that the two groups are once more inevitably at odds. But the past tells a different story. The Burdens of Brotherhood is a sweeping history of Jews and Muslims in France from World War I to the present. Here Ethan Katz introduces a richer and more complex world that offers fresh perspective for understanding the opportunities and challenges in France today.
Focusing on the experiences of ordinary people, Katz shows how Jewish–Muslim relations were shaped by everyday encounters and by perceptions of deeply rooted collective similarities or differences. We meet Jews and Muslims advocating common and divergent political visions, enjoying common culinary and musical traditions, and interacting on more intimate terms as neighbors, friends, enemies, and even lovers and family members. Drawing upon dozens of archives, newspapers, and interviews, Katz tackles controversial subjects like Muslim collaboration and resistance during World War II and the Holocaust, Jewish participation in French colonialism, the international impact of the Israeli–Arab conflict, and contemporary Muslim antisemitism in France.
We see how Jews and Muslims, as ethno-religious minorities, understood and related to one another through their respective relationships to the French state and society. Through their eyes, we see colonial France as a multiethnic, multireligious society more open to public displays of difference than its postcolonial successor. This book thus dramatically reconceives the meaning and history not only of Jewish–Muslim relations but ultimately of modern France itself.
In October, the University of Chicago Press will release “Parables of Coercion: Conversion and Knowledge at the End of Islamic Spain,” by Seth Kimmel (Columbia University). The publisher’s description follows:
In the sixteenth and seventeenth centuries, competing scholarly communities sought to define a Spain that was, at least officially, entirely Christian, even if many suspected that newer converts from Islam and Judaism were Christian in name only. Unlike previous books on conversion in early modern Spain, however, Parables of Coercion focuses not on the experience of the converts themselves, but rather on how questions surrounding conversion drove religious reform and scholarly innovation.
In its careful examination of how Spanish authors transformed the history of scholarship through debate about forced religious conversion, Parables of Coercion makes us rethink what we mean by tolerance and intolerance, and shows that debates about forced conversion and assimilation were also disputes over the methods and practices that demarcated one scholarly discipline from another.
In August, the Cambridge University Press releases “Religious Refugees in the Early Modern World: An Alternative History of the Reformation,” by Nicholas Terpstra (University of Toronto). The publisher’s description follows:
The religious refugee first emerged as a mass phenomenon in the late fifteenth century. Over the following two and a half centuries, millions of Jews, Muslims, and Christians were forced from their homes and into temporary or permanent exile. Their migrations across Europe and around the globe shaped the early modern world and profoundly affected literature, art, and culture. Economic and political factors drove many expulsions, but religion was the factor most commonly used to justify them. This was also the period of religious revival known as the Reformation. This book explores how reformers’ ambitions to purify individuals and society fueled movements to purge ideas, objects, and people considered religiously alien or spiritually contagious. * Aims to explain religious ideas and movements of the Reformation in non-technical and comparative language. * Moves Jews and Muslims to the centre of the traditional Reformation narrative, and considers how the exile experience shaped early modern culture, art, politics, and cities. * Traces the historical patterns that still account for the growing numbers of modern religious refugees.
In September, Brill will release “Theory of Religious Cycles: Tradition, Modernity, and the Bahá’í Faith” by Mikhail Sergeev (The University of the Arts, Philadelphia). The publisher’s description follows:
In Theory of Religious Cycles: Tradition, Modernity and the Bahá’í Faith Mikhail Sergeev offers a new interpretation of the Soviet period of Russian history as a phase within the religious evolution of humankind by developing a theory of religious cycles, which he applies to modernity and to all the major world faiths of Judaism, Buddhism, Christianity, and Islam.
Sergeev argues that in the course of its evolution religion passes through six common phases—formative, orthodox, classical, reformist, critical, and post-critical. Modernity, which was started by the European Enlightenment, represents the critical phase of Christianity, a systemic crisis that could be overcome with the appearance of new religious movements such as the Bahá’í Faith, which offers a spiritual extension of the modern worldview.