Maimonides’ vision of Judaism was deeply elitist, but at the same time profoundly universalistic. He was highly critical of the regnant Jewish culture of his day, which he perceived as so heavily influenced by ancient Jewish mysticism as to be debased. While focusing on that critique, Menachem Kellner skilfully and accessibly demonstrates how Maimonides used philosophy to purify a corrupted and paganized religion, and to present distinctions fundamental to Judaism as institutional, sociological, and historical, rather than ontological. In Maimonides’ hands, metaphysical distinctions are translated into moral challenges.

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, “I am that I am / I will be who I will be.”

T. M. Rudavsky presents a new account of the development of Jewish philosophy from the tenth century to Spinoza in the seventeenth, viewed as part of an ongoing dialogue with medieval Christian and Islamic thought. Her aim is to provide a broad historical survey of major figures and schools within the medieval Jewish tradition, focusing on the tensions between Judaism and rational thought. This is reflected in particular philosophical controversies across a wide range of issues in metaphysics, language, cosmology, and philosophical theology. The book illuminates our understanding of medieval thought by offering a much richer view of the Jewish philosophical tradition, informed by the considerable recent research that has been done in this area.

The life of Moshe ben Maimon (Maimonides) remains a mystery to many within evangelical Christianity. However, he is lauded as a second Moses by many within modern Judaism. Does he deserve that title? Maimonides’s via negativa created a rationale for rejecting the messiahship claims of Jesus in Rabbinic Judaism. Therefore, this book seeks to illustrate that Maimonides, in his desire to create an anti-Christian apologetic regarding the incarnation, fashioned a Judaism that does not reflect the truths of the Tanakh (Old Testament) and developed a Judaism that was untenable for the Jewish people of the twenty-first century. Many Jewish people today are turning in a thousand and one different directions for spiritual answers, but not in the only way that will offer the way to God: Jesus of Nazareth (John 14:6). This work examines the history of Maimonides, his teachings, and an apologetic approach to bring the gospel back to the Jewish people (Rom 1:16).

Explores the wider aspects of the rabbinic mind.

This book presents twenty chapters by experts in their fields, providing a thorough and interdisciplinary overview of the theory and practice of magic in the West. Its chronological scope extends from the Ancient Near East to twenty-first-century North America; its objects of analysis range from Persian curse tablets to US neo-paganism. For comparative purposes, the volume includes chapters on developments in the Jewish and Muslim worlds, evaluated not simply for what they contributed at various points to European notions of magic, but also as models of alternative development in ancient Mediterranean legacy. Similarly, the volume highlights the transformative and challenging encounters of Europeans with non-Europeans, regarding the practice of magic in both early modern colonization and more recent decolonization.

The story of the origins and development of a Jewish form of secularism Not in the Heavens traces the rise of Jewish secularism through the visionary writers and thinkers who led its development. Spanning the rich history of Judaism from the Bible to today, David Biale shows how the secular tradition these visionaries created is a uniquely Jewish one, and how the emergence of Jewish secularism was not merely a response to modernity but arose from forces long at play within Judaism itself. Biale explores how ancient Hebrew books like Job, Song of Songs, and Esther downplay or even exclude God altogether, and how Spinoza, inspired by medieval Jewish philosophy, recast the biblical God in the role of nature and stripped the Torah of its revelatory status to instead read scripture as a historical and cultural text. Biale examines the influential Jewish thinkers who followed in Spinoza's secularizing footsteps, such as Salomon Maimon, Heinrich Heine, Sigmund Freud, and Albert Einstein. He tells the stories of those who also took their cues from medieval Jewish mysticism in their revolts against tradition, including Hayim Nahman Bialik, Gershom Scholem, and Franz Kafka. And he looks at Zionists like David Ben-Gurion and other secular political thinkers who recast Israel and the Bible in modern terms of race, nationalism, and the state. Not in the Heavens demonstrates how these many Jewish paths to secularism were dependent, in complex and paradoxical ways, on the very religious traditions they were rejecting, and examines the legacy and meaning of Jewish secularism today.

Accounting for the Commandments in Medieval Judaism explores the discursive formation of the commandments as a generative matrix of Jewish thought and life in the posttalmudic period, correlating the diverse domains of jurisprudence, philosophy, ethics, pietism, and kabbalah.

In this wide-ranging discussion of Kabbalah—from the mystical trends of medieval Judaism to modern Hasidism—one of the world’s foremost scholars considers different visions of the nature of the sacred text and of the methods to interpret it. Moshe Idel takes as a starting point the fact that the postbiblical Jewish world lost its geographical center with the destruction of the temple and so was left with a textual center, the Holy Book. Idel argues that a text-oriented religion produced language-centered forms of mysticism. Against this background, the author demonstrates how various Jewish mystics amplified the content of the Scriptures so as to include everything: the world, or God, for example. Thus the text becomes a major realm for contemplation, and the interpretation of the text frequently becomes an encounter with the deepest realms of reality. Idel delineates the particular hermeneutics belonging to Jewish mysticism, investigates the progressive filling of the text with secrets and hidden levels of meaning, and considers in detail the various interpretive strategies needed to decodify the arcane dimensions of the text.

This meticulously researched study is based on a comprehensive reading of all the major Jewish sources from the Geonic period in the ninth century until the dawn of the Haskalah in the late eighteenth century. Its clearly written and carefully documented exposition of the philosophical arguments used by Jews to refute four central doctrines of Christianity (trinity, incarnation, transubstantiation, and virgin birth) makes a major contribution to a relatively neglected area of medieval Jewish intellectual history.