The prohibition against lending on interest (Exodus 22:24) is a well-known biblical law: "If you lend to any one of my people with you who is poor, you shall not be to him as a creditor, and you shall not exact interest from him." This prohibition was intended to prevent the wealthy from exploiting the unfortunate. In the course of time, it was seen to have consequences that militated against the economic welfare of Jewish society as a whole. As a result, Jewish law (halakhah) has over the centuries relaxed the biblical injunction, allowing interest charges despite the biblical prohibition. Hillel Gamoran seeks to explain how and when this law of high moral standing collapsed and fell over the course of the centuries. Talmudic rabbis believed that business agreements violated the biblical prohibition against lending in five areas: loans of produce, advance payment for the purchase of goods, buying on credit, mortgages, and investments. The Bible does not consider any of these activities, but all arise in postbiblical literature. How was the biblical law to be applied to situations that had not occurred in biblical times? And how could the rabbis allow these activities when they were hampered from doing so by the laws against lending on interest? To answer these questions, Gamoran examines the biblical prohibition against lending and postulates when it was written, why it was written, and to whom it applied. He then considers the early and later teachers of the Oral Law, the Tannaim and Amoraim, who expanded discussion of the ban in light of various business activities from 70 C.E. to 500 C.E. Finally, he explores how the original tannaitic proscriptions for each of the five activities were upheld or relaxed over the centuries. Each activity is considered in the period of the Geonim (ca. 650-1050), the Rishonim (ca. 1000-1500), and the Aharonim (ca. 1500-2000). For each period, Gamoran shows how the rabbis struggled with the law and with one another and used inventive interpretation to create the legal fictions necessary for business life to flourish.

Their mutual interest in the Ethiopian Jews, as well as a series of unique circumstances, led them to join forces to produce this engrossing and handsomely illustrated volume. But this is not a book about the journey of the Ethiopian Jews; rather it is a chronicle of their experiences once they reached their destination. In Ethiopia, they were united by a shared faith and a broad network of kinship ties that served as the foundation of their rural communal society. They observed a form of religion based on the Bible that included customs such as the isolation of women during menstruation, long abandoned by Jewish communities elsewhere in the world. Suddenly transplanted, they are becoming rapidly and aggressively assimilated. Thrust from isolated villages without electricity or running water into the urban bustle of modern, postindustrial society, Ethiopian Jews have seen their family relationships radically transformed.

This book explores the emergence of the fundamental political concepts of medieval Jewish thought, arguing that alongside the well known theocratic elements of the Bible there exists a vital tradition that conceives of politics as a necessary and legitimate domain of worldly activity that preceded religious law in the ordering of society. Since the Enlightenment, the separation of religion and state has been a central theme in Western political history and thought, a separation that upholds the freedom of conscience of the individual. In medieval political thought, however, the doctrine of the separation of religion and state played a much different role. On the one hand, it served to maintain the integrity of religious law versus the monarch, whether canon law, Islamic law, or Jewish law. On the other hand, it upheld the autonomy of the monarch and the autonomy of human political agency against theocratic claims of divine sovereignty and clerical authority. Postulating the realm of secular politics leads the author to construct a theory of the precedence of politics over religious law in the organization of social life. He argues that the attempts of medieval philosophers to understand religion and the polity provide new perspectives on the viability of an accommodation between revelation and legislation, the holy and the profane, the divine and the temporal. The book shows that in spite of the long exile of the Jewish people, there is, unquestionably, a tradition of Jewish political discourse based on the canonical sources of Jewish law. In addition to providing a fresh analysis of Maimonides, it analyzes works of Nahmanides, Solomon ibn Adret, and Nissim Gerondi that are largely unknown to the English-speaking reader. Finally, it suggests that the historical corpus of Jewish political writing remains vital today, with much to contribute to the ongoing debates over church-state relations and theocratic societies.

First Published in 1988. The Annual is published under the auspices of The Institute of Jewish Law, Boston University School of Law, in conjunction with the Oxford Centre for Postgraduate Hebrew Studies and the International Association of Jewish Lawyers and Jurists. This volume concludes the symposium on the philosophy of Jewish law which started in Volume 6. It concludes with a response by the late Julius Stone to most of the preceding articles. This edition looks at natural law and Judaism, Halakhah and the Covenant; Jewish attitudes towards the taking of human life; mortality; and a study of Solomon Freehof.

This book examines biblical and rabbinic law as a coherent, continuing legal tradition. It explains the relationship between religion and law and the interaction between law and morality. Abundant selections from primary Jewish sources, many newly translated, enable the reader to address the tradition directly as a living body of law with emphasis on the concerns that are primary for lawyers, legislators, and judges. Through an in-depth examination of personal injury law and marriage and divorce law, the book explores jurisprudential issues important for any legal system and displays the primary characteristics of Jewish law. A Living Tree will be of special interest to students of law and to Jews curious about the legal dimensions of their tradition. The authors provide sufficient explanations of the sources and their significance to make it unnecessary for the reader to have a background in either Jewish studies or law.

The fifteenth century was one of the most tragic and fateful centuries in the history of the Jewish people. It was the century which not only sealed the fate of Sephardic Jewry in the Iberian Peninsula, but also marked the turning point in the historical development of Ashkenazic Jewry from its centre in Germany to Poland and eastern Europe. Rabbi Dr. Bernard Rosensweig utilizes the life and times and works of Rabbi Jacob Weil and his contemporaries in order to give us an intimate picture of Ashkenazic Jewry in this age of transition. Through these original sources, we are exposed to the social, cultural, economic and political structure of the Jewish community, and its relationship to the civil authority and the Church.

In Traditional Society in Transition: The Yemeni Jewish Experience Bat-Zion Eraqi Klorman offers an account of the unique circumstances of Yemeni Jewish existence in the wake of major changes since the second half of the nineteenth century. It follows this community's transition from a traditional patriarchal society to a group adjusting to the challenges of a modern society. Unlike the perception of the Yemeni Jews as receptive to modernity only following immigration to Palestine and Israel, Eraqi Klorman convincingly shows that some modern ideas played a role in their lives while in Yemen. Once in Palestine, they appear here as adjusting to the new conditions by striving to participate in the Zionist enterprise, consenting to secular education, transforming family practices and the status of women. “The book is an important contribution to the study of Yemeni Jews in Yemen and abroad as well as for Jewish-Muslim relations, relations between Yemeni Jews and other Jews, and gender studies...Many of these issues have not been previously studied, and the use of private archives and interviews greatly increases the value of this study." -Rachel Simon, Princeton University. Princeton, NJ, Association of Jewish Libraries Reviews, November/December 2014.