The Jewish intellectual tradition has a long and complex history that has resulted in significant and influential works of scholarship. In this book, the authors suggest that there is a series of common principles that can be extracted from the Jewish intellectual tradition that have broad, even life-changing, implications for individual and societal achievement. These principles include respect for tradition while encouraging independent, often disruptive thinking; a precise system of logical reasoning in pursuit of the truth; universal education continuing through adulthood; and living a purposeful life. The main objective of this book is to understand the historical development of these principles and to demonstrate how applying them judiciously can lead to greater intellectual productivity, a more fulfilling existence, and a more advanced society.

Beginning in 1172, Judah ibn Tibbon, who was called the father of Hebrew translators, wrote a letter to his son that was full of personal and professional guidance. The detailed letter, described as an ethical will, was revised through the years and offered a vivid picture of intellectual life among Andalusi elites exiled in the south of France after 1148. S. J. Pearce sets this letter into broader context and reads it as a document of literary practice and intellectual values. She reveals how ibn Tibbon, as a translator of philosophical and religious texts, explains how his son should make his way in the family business and how to operate, textually, within Arabic literary models even when writing for a non-Arabic audience. While the letter is also full of personal criticism and admonitions, Pearce shows ibn Tibbon making a powerful argument in favor of the continuation of Arabic as a prestige language for Andalusi Jewish readers and writers, even in exile outside of the Islamic world.

This magisterial book is an analysis of the course of Western intellectual history between A.D. 400 and 1400. The book is arranged in two parts: the first surveys the comparative modes of thought and varying success of Byzantine, Latin-Christian, and Muslim cultures, and the second takes the reader from the eleventh-century revival of learning to the high Middle Ages and beyond, the period in which the vibrancy of Western intellectual culture enabled it to stamp its imprint well beyond the frontiers of Christendom. Marcia Colish argues that the foundations of the Western intellectual tradition were laid in the Middle Ages and not, as is commonly held, in the Judeo-Christian or classical periods. She contends that Western medieval thinkers produced a set of tolerances, tastes, concerns, and sensibilities that made the Middle Ages unlike other chapters of the Western intellectual experience. She provides astute descriptions of the vernacular and oral culture of each country of Europe; explores the nature of medieval culture and its transmission; profiles seminal thinkers (Augustine, Anselm, Gregory the Great, Aquinas, Ockham); studies heresy from Manichaeism to Huss and Wycliffe; and investigates the influence of Arab and Jewish writing on scholasticism and the resurrection of Greek studies. Colish concludes with an assessment of the modes of medieval thought that ended with the period and those that remained as bases for later ages of European intellectual history.

This volume brings together 16 of Ta-Shma's outstanding studies (4 published here for the first time). These essays focus on leading rabbinic scholars and their writings as well as important issues of Jewish intellectual history, such as the nature of halakhah and aggadah; kabbalah and spirituality; childhood; and popular religion.

A myth exists that Jews can embrace the cultural components of Judaism without appreciating the legal aspects of the Jewish tradition. This myth suggests that law and culture are independent of one another. In reality, however, much of Jewish culture has a basis in Jewish law. Similarly, Jewish law produces Jewish culture. Roberta Rosenthal Kwall develops and applies a cultural analysis paradigm to the Jewish tradition that departs from the understanding of Jewish law solely as the embodiment of Divine command.

Brian Horowitz, the well-known scholar of Russian Jewry, argues that Jews were not a people apart but were culturally integrated in Russian society. The book lets us grasp the meaning of secular Judaism and gives models from the past in order to stimulate ideas for the present.

In 1797, in what is now the Czech Republic, Pin as Hurwitz published one of the best-selling Hebrew books of the modern era. Nominally an extended commentary on a sixteenth-century kabbalist text, The Book of the Covenant was in fact a compendium of scientific knowledge and a manual of moral behavior. Its popularity stemmed from its ability to present the scientific advances and moral cosmopolitanism of its day in the context of Jewish legal and mystical tradition. Describing the latest developments in science and philosophy in the sacred language of Hebrew, Hurwitz argued that an intellectual understanding of the cosmos was not at odds with but actually key to achieving spiritual attainment. In A Best-Selling Hebrew Book of the Modern Era, David B. Ruderman offers a literary and intellectual history of Hurwitz�s book and its legacy. Hurwitz not only wrote the book, but was instrumental in selling it as well and his success ultimately led to the publication of more than forty editions in Hebrew, Ladino, and Yiddish. Ruderman provides a multidimensional picture of the book and the intellectual tradition it helped to inaugurate. Complicating accounts that consider modern Jewish thought to be the product of a radical break from a religious, mystical past, Ruderman shows how, instead, a complex continuity shaped Jewish society�s confrontation with modernity.