PaRDeS, the journal of the German Association for Jewish Studies, aims at exploring the fruitful and multifarious cultures of Judaism as well as their relations to their environment within diverse areas of research. In addition, the journal promotes Jewish Studies within academic discourse and reflects on its historic and social responsibilities. PaRDeS, die Zeitschrift der Vereinigung für Jüdische Studien e. V., erforscht die fruchtbare kulturelle Vielfalt des Judentums sowie ihre Berührungspunkte zur nichtjüdischen Umwelt in unterschiedlichen Bereichen. Daneben dient die Zeitschrift als Forum zur Positionierung der Fächer Jüdische Studien und Judaistik innerhalb des wissenschaftlichen Diskurses sowie zur Diskussion ihrer historischen und gesellschaftlichen Verantwortung.

From its modest beginnings in 1818 Berlin, Wissenschaft des Judentums has burgeoned into a scholarly discipline pursued by a vast cadre of scholars. Now constituting a global community, these scholars continue to draw their inspiration from the determined pioneers of Wissenschaft des Judentums in nineteenth and twentieth Germany. Beyond setting the highest standards of philological and historiographical research, German Wissenschaft des Judentums had a seminal role in creating modern Jewish discourse in which cultural memory supplemented traditional Jewish learning. The secular character of modern Jewish Studies, initially pursued largely in German and subsequently in other vernacular languages (e.g. French, Dutch, Italian, modern Hebrew, Russian), greatly facilitated an exchange with non-Jewish scholars, and thereby encouraging mutual understanding and respect. The present volume is based on papers delivered at a conference, sponsored by the Leo Baeck Institute in Jerusalem, by scholars from North American, Europe, and Israel. The papers and attendant deliberations explored ramified historical and methodological issues. Taken as a whole, the volume represents a tribute to the two hundred year legacy of Wissenschaft des Judentums and its singular contribution to not only modern Jewish self-understand but also to the unfolding of humanistic cultural discourse.

The scholarly study of the texts traditionally regarded as sacred in Judaism, Christianity, and Islam has been an important aspect of Wissenschaft des Judentums and was often conceptualized as part of Jewish theology. Featuring studies on Isaak Markus Jost's Jewish children's Bible, Samson Raphael Hirsch's complex position on the question whether or not the Hebrew Bible is to be understood within the context of the Ancient Orient, Isaac Mayer Wise's "The Origin of Christianity," Ignaz Goldziher’s Scholarship on the Qur'an, modern translators of the Qur'an into Hebrew, and the German translation of the Talmud, the volume attempts to shed light on some aspects of this phenomenon, which as a whole seems to have received few scholarly attention, and to contextualize it within the contemporary intellectual currents.

This book is the first history of YIVO, the original center for Yiddish scholarship. Founded by a group of Eastern European intellectuals after World War I, YIVO became both the apex of secular Yiddish culture and the premier institution of Diaspora Nationalism, which fought for Jewish rights throughout the world at a time of rising anti-Semitism. From its headquarters in Vilna, Lithuania, YIVO tried to balance scholarly objectivity with its commitment to the Jewish masses. Using newly recovered documents that were believed destroyed by Hitler and Stalin, Cecile Esther Kuznitz tells for the first time the compelling story of how these scholars built a world-renowned institution despite dire poverty and anti-Semitism. She raises new questions about the relationship between Jewish cultural and political work, and analyzes how nationalism arises outside of state power.

Although Jewish participation in German society increased after World War I, Jews did not completely assimilate into that society. In fact, says Michael Brenner in this intriguing book, the Jewish population of Weimar Germany became more aware of its Jewishness and created new forms of German-Jewish culture in literature, music, fine arts, education, and scholarship. Brenner presents the first in-depth study of this culture, drawing a fascinating portrait of people in the midst of redefining themselves. The Weimar Jews chose neither a radical break with the past nor a return to the past but instead dressed Jewish traditions in the garb of modern forms of cultural expression. Brenner describes, for example, how modern translations made classic Jewish texts accessible, Jewish museums displayed ceremonial artifacts in a secular framework, musical arrangements transformed synagogue liturgy for concert audiences, and popular novels recalled aspects of the Jewish past. Brenner's work, while bringing this significant historical period to life, illuminates contemporary Jewish issues. The preservation and even enhancement of Jewish distinctiveness, combined with the seemingly successful participation of Jews in a secular, non-Jewish society, offer fresh insight into modern questions of Jewish existence, identity, and integration into other cultures.

The Babylonian Talmud remains the richest source of information regarding the material culture and lifestyle of the Babylonian Jewish community, with additional data now supplied by Babylonian incantation bowls. Although archaeology has yet to excavate any Jewish sites from Babylonia, information from Parthian and Sassanian Babylonia provides relevant background information, which differs substantially from archaeological finds from the Land of Israel. One of the key questions addresses the amount of traffic and general communications between Jewish Babylonia and Israel, considering the great distances and hardships of travel involved.

Gegründet im Jahr 2000 widmet sich das Jahrbuch der Europäischen Geschichte von der Frühen Neuzeit bis zur jüngeren Zeitgeschichte. Die große zeitliche Breite, thematische Vielfalt und methodische Offenheit zeichnen das Jahrbuch von Beginn an aus und machen es zu einem zentralen Ort wissenschaftlicher Debatten. Das bleibt künftig so. Mit dem Jahrgang 2014 verändert sich das Jahrbuch aber in mehrfacher Hinsicht: Das Jahrbuch erscheint mit der Ausgabe 2014 im Open Access. Jeder Band setzt einen thematischen Schwerpunkt. Das Forum bietet Platz für geschichtswissenschaftliche Reflexionen und Debatten. Jeder Beitrag des Jahrbuchs durchläuft ein strenges Peer-Review-Verfahren. Das Jahrbuch erweitert seinen Namen zum "Jahrbuch für Europäische Geschichte. European History Yearbook". und druckt künftig deutsch- und englischsprachige Beiträge, seit 2015 ausschließlich englischsprachige.