From the late 1950's through 1980, Rabbi Joseph B. Soloveitchik zt'l ("the Rav" ) would annually deliver a 2-4 hour lecture (derasha) in Yiddish between Rosh Hashanah and Yom Kippur on the topic of repentance and the Days of Awe. In this newly edited and expanded edition, the derashos from 1973-1979 as well as 1964 and 1966 are summarized.

Through explorations of Hermann Cohen’s Ethics of Pure Will, an international set of scholars opens questions both about the text itself and about the relation of ethics and the Jewish tradition. Originally published as Volume 13 (2005) of The Journal of Jewish Thought and Philosophy.

The 40th Anniversary Edition of Halakhic Man is the classic work of modern Jewish and religious thought by the twentieth century's preeminent Orthodox Jewish theologian and talmudic scholar, newly accompanied by scholarly apparatus that will help readers better appreciate the work.

Rabbi Joseph Soloveitchik was not only one of the outstanding Talmudists and religious leaders of the 20th century, but also one of its most creative and seminal Jewish thinkers. This comprehensive study of Rabbi Soloveitchik's religious philosophy offers a broad perspective and balanced understanding of his work. By interpreting and analyzing both individual essays and overarching themes in an accessible and engaging manner, it uncovers the depth, majesty, and fascination of his thought.

David Shatz is the Ronald P. Stanton University Professor of Philosophy, Ethics, and Religious Thought at Yeshiva University. With rabbinic ordination earned at Yeshiva University and a Ph.D. with distinction in philosophy from Columbia University, Shatz is committed to integrating Judaism and secular wisdom. An analytic philosopher as well as a Jewish philosopher, he has written extensively on free will, ethics, epistemology, medieval and modern Jewish philosophy, and philosophy of religion. His writings cover such topics as autonomy, altruism, philosophical skepticism, science and Judaism, peer review, theodicy, biblical interpretation, Maimonides, modern rabbinic figures, messianism, fanaticism, religious diversity, and theology. Shatz is also editor of the MeOtzar HoRav series, which publishes manuscripts of Rabbi Joseph B. Soloveitchik, and is editor of the Torah u-Madda Journal.

Written by an experienced university teacher, who is also a scholar and rabbi, this extensive textbook presents an unrivalled guide to the history, belief and practice of Judaism. Beginning with the ancient Near-Eastern background, it covers early Israelite history, the emergence of classical rabbinic literature and the rise of medieval Judaism in Islamic and Christian lands. It also explores the early modern period and the development of Jewry throughout the nineteenth and twentieth centuries. Extracts from primary sources are used to enliven the narrative and provide concrete examples of Jewish civilization. Judaism: introduces texts and commentaries, including the Hebrew Bible, rabbinic texts, mystical literature, Jewish philosophy and Jewish theology provides the skills necessary to understand these step-by-step explains how to interpret the major events in nearly 4,000 years of Jewish history supports study with discussion questions on the central historical and religious issues, includes key reading for each chapter and an extensive bibliography illustrates the development of Judaism, its concepts and observances, with nearly 200 maps and photographs. A companion website links each chapter to other online resources, and gives guidance on activities and support for teachers.

In Job's final concession to God, he uses a phrase generally translated from the Hebrew as, "Wherefore I abhor myself, and repent in dust and ashes" (afar va-eifer). A very small number of scholars see this translation as forced. While most translations have Job referring to himself with the words afar va-eifer, this small group of scholars does not believe the Hebrew to be so clear. They maintain that the phrase afar va-eifer could just as easily be translated as referring to God. In this translation of the text, Job is calling God "dust and ashes." Can Job truly be referring to God, not himself, as dust and ashes? How dare he? And if he did, what did this mean theologically? If this linguistic analysis is correct, how are we to understand not only the ending of the book, but also the entire story of Job? These are the questions From Job to the Shoah strives to answer. The conclusions it reaches have profound theological implications, especially in our modern era when the "dust and ashes" of the six million Jews murdered in the Holocaust still hang heavily above us.