As a knowledgeable contemporary of the later Second Temple, Philo of Alexandria's approach to worship and his view of the essence of Jewish worship are of particular interest to the study of that period. Jutta Leonhardt discusses his views on the Jewish festivals, especially the Sabbath, on prayer, psalms, hymns, praise and thanksgiving, and on Temple offerings, sacrifices and purification rites. These aspects are presented with their parallels in Jewish and pagan traditions and in Greek and Hellenistic philosophy. Jewish worship in Philo has never been studied as a coherent whole before. Only individual aspects of worship, such as prayer of petition, or thanksgiving, or Philo has been used in studies on Second Temple Judaism as a quarry for general examples of acts of worship.Philo accepted and participated in Jewish worship, and even knew about details of various Jewish traditions of his time. His writings, however, do not refer to them directly and cannot easily be used to reconstruct Jewish rituals of his time. His main aim is to discuss the rites as collected in the Mosaic Torah, since these are binding for all Jews. These laws are frequently presented using the terminology of pagan cults and interpreted with recourse to Greek philosophy. In this philosophical description of actual rites there are parallels to Plato's references to religion in the ideal state in the Nomoi. Philo presents Judaism as the ultimate Hellenistic cult, which combines the various aspects of the different pagan cults in a sublime and perfect form to represent mankind and the universe in the worship of the one God who created the world.

A new approach to understanding Jewish thought since the eighteenth century Is Judaism a religion, a culture, a nationality—or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period—and why Jewish thinkers have fought as well as championed this idea. Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism—largely a religion of practice and public adherence to law—can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan. At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.

Presenting new insights into the history and interaction between Jewish and Christian liturgy and worship, the various contributions offer a deeper understanding of the identity of Judaism and Christianity. It addresses issues such as: – Is the Eucharistic Prayer a ‘Berakha’ and what information is available for the reconstruction of the history of the Jewish ‘Grace after Meals’? – How does Jewish liturgy rework the Bible, and are Christians and Jews using similar methods when they create liturgical poetry on the basis of a biblical text? – Which texts of the Cairo Genizah are of direct importance for the history of Christian liturgies, and are Christian creeds in fact Prayers or Hymns? – What does it mean that both Jews and Christians recite Isaiah's "Holy, Holy, Holy" at important points in their respective liturgies? Questions like these brought together scholars and specialists from different disciplines to share their recent insights at a conference in Aachen, Germany, and to offer the reader a fascinating discourse on a broad range of aspects of Jewish and Christian liturgies.

'Shahak subjects the whole history of Orthodoxy ... to a hilarious and scrupulous critique.' --Christopher Hitchens, The Nation

A scholarly but readable guide to the history of Jewish prayer from biblical times to the modern period.

Judaism, the origin of which dates from the rejection of polytheism by the patriarch Abraham nearly four thousand years ago, is committed to the worship of the one and only God. In the course of that long period of devotion, the character of that worship has evolved from a primitive form to progressively more sophisticated approaches necessitated by historical circumstances. The present study is concerned primarily with the original concept of worship of the divine in the form of a sacrificial cult, conducted by a priestly hierarchy, as described in the biblical Pentateuch, and the later transition to a democratized form of verbal worship conducted by the laity in a synagogue or by the individual in one’s home, as described in the rabbinic literature. One of the significant difficulties encountered in such a study is the translation of biblical and rabbinic Hebrew texts into English, which employs terminology such as ‘worship’ and ‘prayer’, terms which have no reliable biblical or rabbinic Hebrew equivalent. Accordingly, the common equation of worship, in the general sense of reverence paid to a god, with prayer, in the more precise Jewish sense of supplication or petition, can be misleading. Indeed, prayer, understood in the latter sense, constitutes a rather small segment of the voluminous liturgy of Jewish worship, much of which is drawn directly from Scripture, whereas prayer as petition, both formal and personal, is primarily the product of individuals confronting a variety of challenges to their and their coreligionists’ social and physical wellbeing. The principal focus of this study is on prayer, understood in the latter sense, which is traditionally interconnected with benedictions intended to give hope to those petitioning for divine beneficence.