Now in its 7th printing since republication in 1997, the Sefer Yetzirah has established itself as a primary source for all serious students of Kabbalah. Rabbi Kaplan's translation of this oldest and most mysterious of all Kabbalistic texts provides a unique perspective on the meditative and magical aspects of Kabbalah. He expounds on the dynamics of the spiritual domain, the worlds of Sefirot, souls and angels. This translation is based on Gra version of the Sefer Yetzirah and includes the author's extraordinary commentary on all its mystical aspects including kabbalistic astrology, Ezekiel's vision and the 231 gates. Also included are three alternative versions to make this volume the most complete work on the Sefer Yetzirah available in English.

Most people are often too busy to prepare inspiring words to give over at the Shabbat or Holiday table. If you fall into this category, this book is for you! It contains Torah homilies with meaningful lessons that may be used as guidelines for Shabbat talks or read verbatim at the table.

This is the remarkable story of the 250,000 Holocaust survivors who converged on the American Zone of Occupied Germany from 1945 to 1948. They envisaged themselves as the living bridge between destruction and rebirth, the last remnants of a world destroyed and the active agents of its return to life. Much of what has been written elsewhere looks at the Surviving Remnant through the eyes of others and thus has often failed to disclose the tragic complexity of their lives together with their remarkable political and social achievements. Despite having lost everyone and everything, they got on with their lives, they married, had children and worked for a better future. They did not surrender to the deformities of suffering and managed to preserve their humanity intact. Mankowitz uses largely inaccessible archival material to give a moving and sensitive account of this neglected area in the aftermath of the Holocaust.

World War I utterly transformed the lives of Jews around the world: it allowed them to display their patriotism, to dispel antisemitic myths about Jewish cowardice, and to fight for Jewish rights. Yet Jews also suffered as refugees and deportees, at times catastrophically. And in the aftermath of the war, the replacement of the Habsburg Monarchy and the Russian and Ottoman Empires with a system of nation-states confronted Jews with a new set of challenges. This book provides a fascinating survey of the ways in which Jewish communities participated in and were changed by the Great War, focusing on the dramatic circumstances they faced in Europe, North America, and the Middle East during and after the conflict.

The concept of ‘Ruakh Ra‘ah’ (Evil Spirit), is extremely rare in the Tanach, but is found much more frequently in post-Biblical rabbinic literature and even more in publications by rabbis of the last two centuries. This study focuses on the quite neglected period of responsa literature after the Second World War until the present. This literature consist fo answers given to questions about religious rules. The notion of the 'evil spirit' is strongly connected to the ritual of washing hands in the morning, but also before a meal, in connection with sexual relations and with visiting a graveyard. The washing of hands is supposed to be necessary to ward off bad influences. This ritual can be understood in between mysticism, gender studies, magic and embodied religion. This book analyses the meaning and role of the ‘Ruakh Ra‘ah’ in a corpus of almost 200 rabbinic orthodox response from 1945-2000. What happens to the term Ruakh Ra‘ah in these modern responsa? Does the ritual persist without being associated with the Ruakh Ra‘ah, or does the term continue to be linked to the ritual, but reinterpreted in cause of the possible tension between the traditional rabbinic paradigm and the modern scientific knowledge paradigm. The connection between this ritual and the stratification of the (ultra) orthodox society and cosmological representations offers a clue to the rationale of this practice. Questions of identity, gender and community boundaries that divide insiders from outsiders (Jewish and non-Jewish) seem to be related to the discourse in the corpus on this ritual. As the Ruakh Ra‘ah stands at the intersection between magical perceptions, religion (ritual), and premodern science (medicine) it is suitable as a possible test case for the way in which modern rabbinic responsa deal with other archaic terms and concepts that are related or comparable to the Ruakh Raah. This book is relevant to the debate on the relation of religion to the modern world as it provides insights into the ways contemporary believers deal with the modern world, and the various mechanisms to deal with potential discrepancies.