Even people who claim not to be ?religious? will generally maintain that they do observe the Ten Commandments. Why is it that these ten statements, thousands of years old, continue to have such a special hold on us? Here, twelve outstanding spiritual leaders from across the spectrum of Jewish thought bring us to the life and soul of the Ten Commandments? unusual power. In voices that are personal and diverse, they help us take a closer look at the ten utterances that not only touch every aspect of our lives, but also present each of us with a profound challenge. Contributors include: Eugene B. Borowitz ? Leonard Fein ? Nancy Fuchs-Kreimer ? Laura Geller ? Lawrence A. Hoffman ? Menachem Kellner ? Peter S. Knobel ? Richard N. Levy ? Zalman M. Schachter-Shalomi ? Levi Weiman-Kelman

Let the Ten Commandments command your imagination ... and enrich your life. When the Holy One gave the Torah, no bird chirped, no fowl flew, no ox lowed, not one angel stirred its wing or sang its song. The sea did not roar, creatures did not speak—the whole world was hushed into breathless silence; it was then that the voice went forth: "I am the Lord your God..." —Exodus Rabba 29:9 Even people who claim not to be “religious” will generally maintain that they do observe the Ten Commandments. Why is it that these ten statements, thousands of years old, continue to have such a special hold on us? Here, twelve outstanding spiritual leaders from across the spectrum of Jewish thought bring us to the life and soul of the Ten Commandments' unusual power. In voices that are personal and diverse, they help us take a closer look at the ten utterances that not only touch every aspect of our lives, but also present each of us with a profound challenge. Contributors include: Eugene B. Borowitz • Leonard Fein • Nancy Fuchs-Kreimer • Laura Geller • Lawrence A. Hoffman • Menachem Kellner • Peter S. Knobel • Richard N. Levy • Zalman M. Schachter-Shalomi • Levi Weiman-Kelman

Over a span of thirty years, twentieth-century French philosophers Emmanuel Levinas and Jacques Derrida held a conversation across texts. Sharing a Jewish heritage and a background in phenomenology, both came to situate their work at the margins of philosophy, articulating this placement through religion and literature. Chronicling the interactions between these thinkers, Sarah Hammerschlag argues that the stakes in their respective positions were more than philosophical. They were also political. Levinas's investments were born out in his writings on Judaism and ultimately in an evolving conviction that the young state of Israel held the best possibility for achieving such an ideal. For Derrida, the Jewish question was literary. The stakes of Jewish survival could only be approached through reflections on modern literature's religious legacy, a line of thinking that provided him the means to reconceive democracy. Hammerschlag's reexamination of Derrida and Levinas's textual exchange not only produces a new account of this friendship but also has significant ramifications for debates within Continental philosophy, the study of religion, and political theology.

Do you feel as if you are drowning in an ocean of difficulties and successes? This unique book invites you to resurface by recognizing your own inner space and inner peace.

The story of Abraham smashing his father's idols might be the most important Jewish story ever told and the key to how Jews define themselves. In a work at once deeply erudite and wonderfully accessible, Rabbi Jeffrey K. Salkin conducts readers through the life and legacy of this powerful story and explains how it has shaped Jewish consciousness. Offering a radical view of Jewish existence, The Gods Are Broken! views the story of the young Abraham as the "primal trauma" of Jewish history, one critical to the development of a certain Jewish comfort with rebelliousness and one that, happening in every generation, has helped Jews develop a unique identity. Salkin shows how the story continues to reverberate through the ages, even in its connection to the phenomenon of anti-Semitism. Salkin's work--combining biblical texts, archaeology, rabbinic insights, Hasidic texts (some never before translated), philosophy, history, poetry, contemporary Jewish thought, sociology, and popular culture--is nothing less than a journey through two thousand years of Jewish life and intellectual endeavor.

Menaḥem Mendel Schneerson (1902-1994) was the seventh and seemingly last Rebbe of the Habad-Lubavitch dynasty. Marked by conflicting tendencies, Schneerson was a radical messianic visionary who promoted a conservative political agenda, a reclusive contemplative who built a hasidic sect into an international movement, and a man dedicated to the exposition of mysteries who nevertheless harbored many secrets. Schneerson astutely masked views that might be deemed heterodox by the canons of orthodoxy while engineering a fundamentalist ideology that could subvert traditional gender hierarchy, the halakhic distinction between permissible and forbidden, and the social-anthropological division between Jew and Gentile. While most literature on the Rebbe focuses on whether or not he identified with the role of Messiah, Elliot R. Wolfson, a leading scholar of Jewish mysticism and the phenomenology of religious experience, concentrates instead on Schneerson's apocalyptic sensibility and his promotion of a mystical consciousness that undermines all discrimination. For Schneerson, the ploy of secrecy is crucial to the dissemination of the messianic secret. To be enlightened messianically is to be delivered from all conceptual limitations, even the very notion of becoming emancipated from limitation. The ultimate liberation, or true and complete redemption, fuses the believer into an infinite essence beyond all duality, even the duality of being emancipated and not emancipated--an emancipation, in other words, that emancipates one from the bind of emancipation. At its deepest level, Schneerson's eschatological orientation discerned that a spiritual master, if he be true, must dispose of the mask of mastery. Situating Habad's thought within the evolution of kabbalistic mysticism, the history of Western philosophy, and Mahayana Buddhism, Wolfson articulates Schneerson's rich theology and profound philosophy, concentrating on the nature of apophatic embodiment, semiotic materiality, hypernomian transvaluation, nondifferentiated alterity, and atemporal temporality.