An analysis of Megillat ha-Megalleh by Abraham Bar Hiyya (12th c.) as a complete text in its historical and cultural context, showing that the work - written at a time when Jews increasingly came under Christian influence and dominance – presents a coherent argument for the continuing validity of the Jewish hope for redemption. In his argument, Bar Hiyya presents a view of history, the course of which was planted by God in creation, which runs inevitably towards the future redemption of the Jews. Bar Hiyya uses philosophical, scientific, biblical and astrological material to support his argument, and several times makes use of originally Christian ideas, which he inverts to suit his argument.

The clepsydra is an ancient water clock and serves as the primary metaphor for this examination of Jewish conceptions of time from antiquity to the present. Just as the flow of water is subject to a number of variables such as temperature and pressure, water clocks mark a time that is shifting and relative. Time is not a uniform phenomenon. It is a social construct made of beliefs, scientific knowledge, and political experiment. It is also a story told by theologians, historians, philosophers, and astrophysicists. Consequently, Clepsydra is a cultural history divided in two parts: narrated time and measured time, recounted time and counted time, absolute time and ordered time. It is through this dialog that Sylvie Anne Goldberg challenges the idea of a unified Judeo-Christian time and asks, "What is Jewish time?" She consults biblical and rabbinic sources and refers to medieval and modern texts to understand the different sorts of consciousness of time found in Judaism. In Jewish time, Goldberg argues, past, present, and future are intertwined and comprise one perpetual narrative.

In his academic career, that by now spans six decades, Daniel J. Lasker distinguished himself by the wide range of his scholarly interests. In the field of Jewish theology and philosophy he contributed significantly to the study of Rabbinic as well as Karaite authors. In the field of Jewish polemics his studies explore Judeo-Arabic and Hebrew texts, analyzing them in the context of their Christian and Muslim backgrounds. His contributions refer to a wide variety of authors who lived from the 9th century to the 18th century and beyond, in the Muslim East, in Muslin and Christian parts of the Mediterranean Sea, and in west and east Europe. This Festschrift for Daniel J. Lasker consists of four parts. The first highlights his academic career and scholarly achievements. In the three other parts, colleagues and students of Daniel J. Lasker offer their own findings and insights in topics strongly connected to his studies, namely, intersections of Jewish theology and Biblical exegesis with the Islamic and Christian cultures, as well as Jewish-Muslim and Jewish-Christian relations. Thus, this wide-scoped and rich volume offers significant contributions to a variety of topics in Jewish Studies.

Unveiling the Hidden—Anticipating the Future investigates the Jewish components of Jewish divination, showing practitioners and their practices within their cultural and intellectual contexts, along with their fears, wishes, and anxieties, drawing from original sources in Hebrew, Aramaic, and Judaeo-Arabic.

This work focuses on the conception of God of the medieval Jewish philosopher and legal scholar, Hasdai Crescas (1340-1410/11). It demonstrates that Crescas’ God is infinitely creative and good and explores the parallel that Crescas implicitly draws between God as creator and legislator.

“This well-written, accessible [essay] collection demonstrates a maturation in Jewish studies and medieval philosophy” (Choice). Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.

This book untangles a web of ideas about politics, religion, exile, and community that emerged at a key moment in Jewish history and left a lasting mark on Jewish ideas. In the shadow of their former member Baruch Spinoza’s notoriety, and amid the aftermath of the Sabbatian messianic movement, the Spanish and Portuguese Jews of seventeenth-century Amsterdam underwent a conceptual shift that led them to treat their self-governed diaspora community as a commonwealth. Preoccupied by the question of why and how Jews should rule themselves in the absence of a biblical or messianic sovereign state or king, they forged a creative synthesis of insights from early modern Christian politics and Jewish law and traditions to assess and argue over their formidable communal government. In so doing they shaped a proud new theopolitical self-understanding of their community as analogous to a Christian state. Through readings of rarely studied sermons, commentaries, polemics, administrative records, and architecture, Anne Albert shows that a concentrated period of public Jewish political discourse among the community’s leaders and thinkers led to the formation of a strong image of itself as a totalizing, state-like entity—an image that eventually came to define its portrayal by twentieth-century historians. Her study presents a new perspective on a Jewish population that has long fascinated readers, as well as new evidence of Jewish reactions to Spinoza and Sabbatianism, and analyses the first Jewish reckoning with modern western political concepts.

The bibliography includes material published from 2013 to 2015. Following on from the first bibliography (Brill, 1988) and its updates (Brill 2006, 2008, 2011, 2014) this volume covers recent literature on: Archaeology, Liturgy, Monasticism, Iberian-Gallic Patristics, Paleography, Linguistics, Germanic and Muslim Invasions, and more. In addition, peoples such as the Vandals, Sueves, Basques, Alans and Byzantines are included. The book contains author and subject indexes and is extensively cross-indexed for easy consultation. A periodicals index of hundreds of journals accompanies the volume.

Explores how scientifically-based weather forecasting spread and flourished in medieval Europe, from c.700-c.1600.

The Bible and Jews in Medieval Spain examines the grammatical, exegetical, philosophical and mystical interpretations of the Bible that took place in Spain during the medieval period. The Bible was the foundation of Jewish culture in medieval Spain. Following the scientific analysis of Hebrew grammar which emerged in al-Andalus in the ninth and tenth centuries, biblical exegesis broke free of homiletic interpretation and explored the text on grammatical and contextual terms. While some of the earliest commentary was in Arabic, scholars began using Hebrew more regularly during this period. The first complete biblical commentaries in Hebrew were written by Abraham Ibn ‘Ezra, and this set the standard for the generations that followed. This book analyses the approach and unique contributions of these commentaries, moving on to those of later Christian Spain, including the Qimhi family, Nahmanides and his followers and the esoteric-mystical tradition. Major topics in the commentaries are compared and contrasted. Thus, a unified picture of the whole fabric of Hebrew commentary in medieval Spain emerges. In addition, the book describes the many Spanish Jewish biblical manuscripts that have remained and details the history of printed editions and Spanish translations (for Jews and Christians) by medieval Spanish Jews. This book will appeal to scholars and students of medieval Spain, as well as those interested in the history of religion and cultural history.