An intriguing consideration of the validity of traditional notions of divine revelation and authoritative interpretation in today's world.

Artist Ilene Winn-Lederer's conception of Between Heaven and Earth: An Illuminated Torah Commentary had its roots in the unique invitation she designed for her son's bar mitzvah in the 1980s. The tri-fold card incorporated themes from the Torah, the Haftorah, and the commentaries on both books, and it led to many commissions for artworks based on themes from Jewish liturgy. Eventually this cumulative body of work inspired her to illuminate the complete Torah, and for five years she focused her studies and extraordinary illustrative skills on the creation of this book. The first five books of the Bible, the Torah, are divided into fifty-four portions, or parashiyot(singular parashahI/i>). Each week of the Jewish year, a portion is read and studied; every Jewish congregation in the world reads from the same parashah each week, and the Torah is read in sequence through the year. Between Heaven and Earth presents a two-page spread for each parashah, with Winn-Lederer's bold and beautiful imagery accented with Hebrew and English text excerpts rendered in her elegant calligraphy. The illuminated Torah is followed by a section titled "AfterImages: Artist's Notes," in which Lederer details the biblical story, symbols, and personal reflections that guided each illustration. She conveys her extensive knowledge of the Torah clearly and accessibly, offering her interpretations against a backdrop of years of scholarship. Between Heaven and Earth is a signature work from a consummate artist whose vision is informed by both tradition and her vigorous imagination. There is nothing else like it in the world.

his most ambitious scholarly achievement, his three-volume study of Rabbinic Judaism, is only now appearing in English.

A compelling collection of thoughts on the weekly Torah portion by the acclaimed Jewish philosopher, Yeshayahu Leibowitz. Revealing his rational views on the nature of God and his relationship with Man, Leibowitz challenges our conceptions of the purpose of prayer and the presence of holiness in the world. With unflis\nching honesty and conviction, he demands compliance with Jewish law for its own sake, irrespective of expectations of reward or punishment.

"In this book Peter Schäfer casts light on the common assumption that Judaism from its earliest formulations was strictly monotheistic. Over and over again in the Hebrew Bible the biblical writers insist upon the idea that there is one and only one God. But the biblical text is multifarious and contains many sources that subvert from within the strong monotheistic thesis. Old Canaanite deities such as Baal and El, although pushed to the edges, prove stubbornly persistent. They come to the forefront in, for example, the famous "Son of Man" of chapter 7 of the Book of Daniel. In sum, Schäfer argues that monotheism was an ideal in ancient Judaism that was consistently aspired to, but never fully achieved. Through close textual analysis of the Bible and certain key post-biblical sources, Schäfer tracks the long history of a second, younger, subordinate God next to the senior Jewish God YHWH. One might expect that with early Christianity's embrace of this idea (in the form of Jesus Christ), Judaism would have abandoned it utterly. But the opposite was the case. Even after Christianity usurps the original Jewish notion of a second, younger God, certain post-biblical Jewish circles-in particular early Jewish mystical circles-maintained and revived it with the archangel "Metatron," a controversial figure whose very existence is questioned and fiercely debated by the rabbis of the Babylonian Talmud. This book was originally published in Germany by C.H. Beck Verlag in 2016"--

Eliezer Berkovits analyzes law as it applies to the religious, ethical, and judicial principles of Judaism. Delineating common sense, feasibility, and ethical concern, the author provides a wealth of original insights into the very essence of halaca. In language accessible to everyone, Not in Heaven discusses a wide range of contemporary issues, including the status of women, marriage, divorce, conversion, rabbinic authority, and the role of halacha in a Jewish state.

Joseph B. Soloveitchik, the rabbi known as “The Rav” by his followers worldwide, was a leading authority on the meaning of Jewish law and prominent force in building bridges between traditional Orthodox Judaism and the modern world. In THE LONELY MAN OF FAITH, a soaring, eloquent essay first published in Tradition magazine in 1965, Soloveitchik investigates the essential loneliness of the person of faith in our narcissistic, materially oriented, utilitarian society. In this modern classic, Soloveitchik uses the story of Adam and Eve as a springboard, interweaving insights from such important Western philosophers as Kierkegaard and Kant with innovative readings of Genesis to provide guidance for the faithful in today’s world. He explains prayer as “the harbinger of moral reformation,” and discusses with empathy and understanding the despair and exasperation of individuals who seek personal redemption through direct knowledge of a God who seems remote and unapproachable. He shows that while the faithful may become members of a religious community, their true home is “the abode of loneliness.” In a moving personal testimony, Soloveitchik demonstrates a deep-seated commitment, intellectual courage, and integrity that people of all religions will respond to.

More than three centuries after Baruch Spinoza's excommunication from the Jewish community of Amsterdam, his legacy remains contentious. Born in 1632, Spinoza is one of the most important thinkers of the Enlightenment and arguably the paradigm of the secular Jew, having left Orthodoxy without converting to another faith. One of the most provocative critiques of Spinoza comes from an unexpected source, the influential twentieth-century political philosopher, Leo Strauss. Though Strauss was not an Orthodox Jew, in a well-known essay that prefaced his study of Spinoza, he critically examines modern philosophy's challenge to traditional religion. There he argues that while the Enlightenment had failed to decisively refute Orthodoxy, at the same time, Orthodoxy could only claim to believe its core tenets were true but could not claim to know they were true. Strauss leaves the question at an impasse; both the Enlightenment and Orthodoxy rest on axioms that neither side can fully prove or fully refute. Curiously, Strauss never asks Orthodox Jewish thinkers if his approach to defending Judaism against the claims of the Enlightenment is the same as theirs. This volume poses the question to a group of serious Orthodox Jewish thinkers in an attempt to find out if Orthodoxy has a better answer to the questions raised by Strauss than the one Strauss advanced on its behalf. The seventeen essays in this volume use a variety of approaches, drawing on traditional primary Jewish sources like Scripture, Talmud, and Midrash; medieval rationalists like Maimonides; Enlightenment-era Orthodox sources; Jewish mystical writings like Kabbalah and Chasidut; modern philosophical movements including postmodernism and analytic philosophy; and contemporary Jewish Bible interpretation. While the answers differ, what unites these essays is the willingness to take Strauss' question seriously and to provide "inside" answers, that is, answers given by Orthodox Jews. Much of modern thought tries to square the circle of how to live in a world without belief. The better question is whether it is possible to recover authentic religious belief in the modern world. This volume is an Orthodox Jewish attempt to answer that question, one that no serious person can approach with indifference.

Jonathan Sacks, the Chief Rabbi of Great Britain, explores contemporary issues that are creating rifts among the various sects of the Jewish world.