With the social and cultural upheavals of early modern Europe, rabbis had to fight to preserve Jewish tradition. Hakham Tsevi Ashkenazi, chief rabbi of Amsterdam, emerged as one of the leading halakhic authorities of the epoch, and the battles he waged would come to define rabbinic norms in the decades that followed.

With the social and cultural upheavals of early modern Europe, rabbis had to fight to preserve Jewish tradition. Hakham Tsevi Ashkenazi, chief rabbi of Amsterdam, emerged as one of the leading halakhic authorities of the epoch, and the battles he waged would come to define rabbinic norms in the decades that followed.

David Oppenheim (1664-1736), chief rabbi of Prague in the early eighteenth century, built an unparalleled collection of Jewish books and manuscripts, all of which have survived and are housed in the Bodleian Library at Oxford. His remarkable collection testifies to the myriad connections Jews maintained with each other across political borders, and the contacts between Christians and Jews that books facilitated. From contact with the great courts of European nobility to the poor of Jerusalem, his family ties brought him into networks of power, prestige, and opportunity that extended across Europe and the Mediterranean basin. Containing works of law and literature alongside prayer and poetry, his library served rabbinic scholars and communal leaders, introduced old books to new readers, and functioned as a unique source of personal authority that gained him fame throughout Jewish society and beyond. The story of his life and library brings together culture, commerce, and politics, all filtered through this extraordinary collection. Based on the careful reconstruction of an archive that is still visited by scholars today, Joshua Teplitsky's book offers a window into the social life of Jewish books in early modern Europe.--Publisher's website.

In The Ten Lost Tribes, Zvi Ben-Dor Benite shows for the first time the extent to which the search for the lost tribes of Israel became, over two millennia, an engine for global exploration and a key mechanism for understanding the world.

For 900 years the Polish shtetl was a home to generations of Jewish families. In 1944 almost every Jew was murdered and with them died a way of life that had survived for centuries. Yaffa Eliach has written a landmark history of the shtetl.

A captivating journey through the hidden libraries of Jerusalem, where some of the world’s most enduring ideas were put into words In this enthralling book, Merav Mack and Benjamin Balint explore Jerusalem’s libraries to tell the story of this city as a place where some of the world’s most enduring ideas were put into words. The writers of Jerusalem, although renowned the world over, are not usually thought of as a distinct school; their stories as Jerusalemites have never before been woven into a single narrative. Nor have the stories of the custodians, past and present, who safeguard Jerusalem’s literary legacies. By showing how Jerusalem has been imagined by its writers and shelved by its librarians, Mack and Balint tell the untold history of how the peoples of the book have populated the city with texts. In their hands, Jerusalem itself—perched between East and West, antiquity and modernity, violence and piety—comes alive as a kind of labyrinthine library.

Scripture is replete with narratives that challenge a variety of philosophical concepts; including morality, divine benevolence, and human freedom. Free choice, a significant and much debated concept in medieval philosophy, continues to be of great interest to contemporary philosophers and others. However, scholarship in biblical studies has primarily focused on compositional history, philology, and literary analysis, not on the examination of the philosophy implied in biblical texts. In this book, Shira Weiss focuses on the Hebrew Bible's encounter with the philosophical notion of free choice, as interpreted by the fifteenth-century Spanish Jewish philosopher Joseph Albo in one of the most popular Hebrew works in the corpus of medieval Jewish philosophy: Albo's Examining narratives commonly interpreted as challenging human freedom--the Binding of Isaac, the Hardening of Pharaoh's Heart, the Book of Job, and God's Choice of Israel--Albo puts forward innovative arguments that preserve the concept of free choice in these texts. Despite the popularity of The Book of Principles, Albo has been commonly dismissed as an unoriginal thinker. As a result, argues Weiss, the major original contribution of his philosophy-his theory of free choice as explained in unique exegetical interpretations-has been overlooked. This book casts new light on Albo by demonstrating both the central importance of his views on free choice in his philosophy and the creative ways in which they are presented.

Elucidates the Scriptural moral tradition by subjecting ethically challenging biblical texts to moral philosophical analysis.

In Uprooting the Diaspora, Sarah Cramsey explores how the Jewish citizens rooted in interwar Poland and Czechoslovakia became the ideal citizenry for a post–World War II Jewish state in the Middle East. She asks, how did new interpretations of Jewish belonging emerge and gain support amongst Jewish and non-Jewish decision makers exiled from wartime east central Europe and the powerbrokers surrounding them? Usually, the creation of the State of Israel is cast as a story that begins with Herzl and is brought to fulfillment by the Holocaust. To reframe this trajectory, Cramsey draws on a vast array of historical sources to examine what she calls a "transnational conversation" carried out by a small but influential coterie of Allied statesmen, diplomats in international organizations, and Jewish leaders who decided that the overall disentangling of populations in postwar east central Europe demanded the simultaneous intellectual and logistical embrace of a Jewish homeland in Palestine as a territorial nationalist project. Uprooting the Diaspora slows down the chronology between 1936 and 1946 to show how individuals once invested in multi-ethnic visions of diasporic Jewishness within east central Europe came to define Jewishness primarily in ethnic terms. This revolution in thinking about Jewish belonging combined with a sweeping change in international norms related to population transfers and accelerated, deliberate postwar work on the ground in the region to further uproot Czechoslovak and Polish Jews from their prewar homes.

*Includes pictures *Includes Biblical passages and Assyrian accounts of the deportation of the Israelites *Includes a bibliography for further reading "I counted as spoil 27,280 people, together with their chariots, and gods, in whom they trusted. I formed a unit with 200 of [their] chariots for my royal force. I settled the rest of them in the midst of Assyria. I repopulated Samaria more than before. I brought into it people from countries conquered by my hands. I appointed my commissioner as governor over them, and I counted them as Assyrians." - Sargon II, Assyrian king In the 8th century BCE, one of the most important provinces within the Assyrian Empire was Samaria. Also known as Israel, Samaria repeatedly rebelled against their Assyrian overlords, but in 722, the Assyrians overran Samaria once and for all, killing countless numbers and sending most of the rest of its inhabitants into forced exile. The events of Samaria's fall were chronicled in the Assyrian annals from the reign of Sargon II and the Old Testament, and although the two sources present the event from different perspectives, they corroborate each other for the most part and together present a reliable account of the situation. The end result was that 30,000 Israelites were forcibly deported from the region, a tactic the Assyrians found so effective that they would continue to use it against other conquered enemies until the fall of their own empire. The Assyrians' forced exile of the Israelites was not the only time such a fate had befallen them, as made clear by Babylonian accounts and the Biblical account of the Exodus out of Egypt, but it was that exile that permanently scattered most of the legendary 12 tribes of Israel, and the fate of the 10 lost tribes has interested people ever since. The patriarchal stories in Genesis explain the following about the origin of the tribes of Israel. The patriarch Jacob, whose name was later changed to Israel (Gen 32:28), was himself the son of Isaac and the grandson of Abraham. He had 12 sons who are the eponymous ancestors of the 12 tribes of Israel. Genesis lists the 12 sons according to their mothers. Jacob had five sons with his first wife: Reuben, Simeon, Levi, Judah, and Issachar. Leah's maid, Zilpah, bore another two sons to Jacob: Gad and Asher. His second wife, Rachel, also bore only two sons: Joseph and Benjamin; as did her maid, Bilhah: Dan and Naphtali. The simple version of the Ten Lost Tribes is that modern Jewish communities are composed of the descendants of two of these 12 tribes because Cyrus the Great allowed these tribes to return to Judah from their captivity in Babylon. However, the location and fate of the remaining 10 tribes, deported by the Assyrians from the northern kingdom of Israel two centuries earlier, remains a mystery, and it is this mystery that lies at the heart of the search for the Ten Lost Tribes. The Ten Lost Tribes looks at what is known and unknown about the missing tribes of Israel, and speculation as to their fate. Along with pictures of important people, places, and events, you will learn about the Lost Tribes of Israel like never before, in no time at all.