The focus in this book is on the historical consciousness of the Jews of Spain and southern France in the late Middle Ages, and specifically on their perceptions of Christianity and Christian history and culture. Ram Ben-Shalom offers a detailed analysis of Jews' exposure to the history of those among whom they lived. He shows that the Jews in these southern European lands experienced a relatively open society that was sensitive to and knowledgeable about voices from other cultures, and that this had significant consequences for shaping Jewish historical consciousness.

Demonstrating that similarities between Jewish and Christian art in the Middle Ages were more than coincidental, Cultural Exchange meticulously combines a wide range of sources to show how Jews and Christians exchanged artistic and material culture. Joseph Shatzmiller focuses on communities in northern Europe, Iberia, and other Mediterranean societies where Jews and Christians coexisted for centuries, and he synthesizes the most current research to describe the daily encounters that enabled both societies to appreciate common artistic values. Detailing the transmission of cultural sensibilities in the medieval money market and the world of Jewish money lenders, this book examines objects pawned by peasants and humble citizens, sacred relics exchanged by the clergy as security for loans, and aesthetic goods given up by the Christian well-to-do who required financial assistance. The work also explores frescoes and decorations likely painted by non-Jews in medieval and early modern Jewish homes located in Germanic lands, and the ways in which Jews hired Christian artists and craftsmen to decorate Hebrew prayer books and create liturgical objects. Conversely, Christians frequently hired Jewish craftsmen to produce liturgical objects used in Christian churches. With rich archival documentation, Cultural Exchange sheds light on the social and economic history of the creation of Jewish and Christian art, and expands the general understanding of cultural exchange in brand-new ways.

Vol. 4 covers the late Roman period to the rise of Islam. Focuses especially on the growth and development of rabbinic Judaism and of the major classical rabbinic sources such as the Mishnah, Jerusalem Talmud, Babylonian Talmud and various Midrashic collections.

This book challenges the standard conception of the Middle Ages as a time of persecution for Jews. Jonathan Elukin traces the experience of Jews in Europe from late antiquity through the Renaissance and Reformation, revealing how the pluralism of medieval society allowed Jews to feel part of their local communities despite recurrent expressions of hatred against them. Elukin shows that Jews and Christians coexisted more or less peacefully for much of the Middle Ages, and that the violence directed at Jews was largely isolated and did not undermine their participation in the daily rhythms of European society. The extraordinary picture that emerges is one of Jews living comfortably among their Christian neighbors, working with Christians, and occasionally cultivating lasting friendships even as Christian culture often demonized Jews. As Elukin makes clear, the expulsions of Jews from England, France, Spain, and elsewhere were not the inevitable culmination of persecution, but arose from the religious and political expediencies of particular rulers. He demonstrates that the history of successful Jewish-Christian interaction in the Middle Ages in fact laid the social foundations that gave rise to the Jewish communities of modern Europe. Elukin compels us to rethink our assumptions about this fascinating period in history, offering us a new lens through which to appreciate the rich complexities of the Jewish experience in medieval Christendom.

This book re-evaluates the prevailing notion that Jews in medieval Christian Europe lived under an appalling regime of ecclesiastical limitation, governmental exploitation and expropriation, and unceasing popular violence. Robert Chazan argues that, while Jewish life in medieval Western Christendom was indeed beset with grave difficulties, it was nevertheless an environment rich in opportunities; the Jews of medieval Europe overcame obstacles, grew in number, explored innovative economic options, and fashioned enduring new forms of Jewish living. His research also provides a reconsideration of the legacy of medieval Jewish life, which is often depicted as equally destructive and projected as the underpinning of the twentieth-century catastrophes of antisemitism and the Holocaust. Dr Chazan's research proves that, although Jewish life in the medieval West laid the foundation for much Jewish suffering in the post-medieval world, it also stimulated considerable Jewish ingenuity, which lies at the root of impressive Jewish successes in the modern West.

This book traces the hardening of Christian attitudes to Jews, Judiasm and their history during the second half of the Middle Ages.

Demonstrating that similarities between Jewish and Christian art in the Middle Ages were more than coincidental, Cultural Exchange meticulously combines a wide range of sources to show how Jews and Christians exchanged artistic and material culture. Joseph Shatzmiller focuses on communities in northern Europe, Iberia, and other Mediterranean societies where Jews and Christians coexisted for centuries, and he synthesizes the most current research to describe the daily encounters that enabled both societies to appreciate common artistic values. Detailing the transmission of cultural sensibilities in the medieval money market and the world of Jewish money lenders, this book examines objects pawned by peasants and humble citizens, sacred relics exchanged by the clergy as security for loans, and aesthetic goods given up by the Christian well-to-do who required financial assistance. The work also explores frescoes and decorations likely painted by non-Jews in medieval and early modern Jewish homes located in Germanic lands, and the ways in which Jews hired Christian artists and craftsmen to decorate Hebrew prayer books and create liturgical objects. Conversely, Christians frequently hired Jewish craftsmen to produce liturgical objects used in Christian churches. With rich archival documentation, Cultural Exchange sheds light on the social and economic history of the creation of Jewish and Christian art, and expands the general understanding of cultural exchange in brand-new ways.