The Religious and Spiritual Life of the Jews of Medina. By Haggai Mazuz. Brill Reference Library of Judaism, vol. 38. Leiden: Brill, 2014. Pp. xvi + 132. $122, €103.

This book presents a broad philosophical study of the nature of spirituality and its relationship to human well-being, addressing an area of contemporary philosophy that has been largely underexplored. David McPherson brings together a team of scholars to examine the importance of specific spiritual practices and spiritually informed virtues for 'the good life'. This volume also considers and exemplifies how philosophy itself, when undertaken as a humanistic rather than scientistic enterprise, can be a spiritual exercise and part (...) of a spiritual way of life. Clarifying key concepts, and engaging with major religious traditions such as Judaism, Christianity, Islam, Buddhism, and Confucianism, this book will appeal to students and scholars from various disciplines, including theology, sociology, and psychology, as well as to philosophers, ethicists, and other readers who are interested in modern spiritual life. (shrink)

_National Jewish Book Award winner __ An internationally recognized scholar and theologian shares a Jewish mysticism for our times in this " humane, accessible " book (_Publishers Weekly_, Starred Review)__ “Green challenges traditional notions of God, Israel, and Torah, offering a radically new understanding and stimulating the reader to join him in a journey of discovery.”—Daniel Matt, Graduate Theological Union_ Judaism, one of the world’s great spiritual traditions, is not addressed to Jews alone. In this masterful book, winner (...) of the 2020 National Jewish Book Award in the Con­tem­po­rary Jew­ish Life and Practice category, Arthur Green calls out to seekers of all sorts, offering a universal response to the eternal human questions of who we are, why we exist, where we are going, and how to live. Drawing on over half a century as a Jewish seeker and teacher, he shows us a Judaism that cultivates the life of the spirit, that inspires an inward journey leading precisely toward self-transcendence, to an awareness of the universal Self in whose presence we exist. As a neo-hasidic seeker, he is both devotional and boldly questioning in his understanding of God and tradition. Engaging with the mystical sources, he translates the insights of the Hasidic masters into a new religious language accessible to all those eager to build an inner life and a human society that treasures the divine spark in each person and throughout Creation. (shrink)

Get the most out of your year in Israel. The Israel experience has a natural rhythm, but it is easy to miss the big themes and even bigger opportunities if you don't have a road map. This book serves as a spiritual and intellectual guide during your year in yeshiva or seminary. Learning to Grow has very immodest ambitions: it is a guide to greatness during your year in Israel and beyond.

Mussar Yoga is a spiritual practice that engages the whole self in the process of spiritual transformation. It bridges the Jewish spiritual practice of self-study, and the cultivation and discipline of ethical behavior known as Mussar ("instruction" in Hebrew) with the Eight Limbs of Yoga, the ancient Indian eight-fold path for creating union between mind, body and spirit. Mussar provides the structure and focus of the journey of self-inquiry, while yoga offers a means for embodying it. In (...) this clear and structured introduction to Mussar Yoga, you will learn how to explore the physical dimension of soul traits--ethical behaviors and attitudes--such as humility, generosity, enthusiasm and gratitude through yoga poses and the yogic practice of breath work. Intended for the novice as well as the yoga expert, each exercise is accompanied by step-by-step instructions, helpful photographs, mantras and journaling exercises. With practice, Mussar Yoga can help free you from established negative patterns of being, increase your capacity for compassion and acts of goodness, and help you develop a more fulfilling, meaningful life. (shrink)

Introducing a weekly spiritual practice for developing a strong and open heart—drawn from Judaism's Mussar tradition Mussar is a practice that draws from the vast storehouse of Jewish wisdom, law, revelation, and text, bringing it right home in a way that is completely practical. Judaism teaches that Torah (the collective wisdom of the tradition) provides the blueprint for human experience—and so the more of it we acquire, the more we gain a clearer, truer perspective on life (...) and learn how to navigate its pathways. The phrase “acquiring Torah” is code for the process of internalizing this wisdom to bring about a genuine transformation of the inner self. In short, accessible chapters, this book describes forty-eight methods through which we can acquire Torah—and turns them into a straightforward practice. These methods include cultivating humility, joy, awe, good-heartedness, closeness with friends, not taking credit for oneself, judging others favorably, and so on. The fruit of working through each quality or method is a refined soul and a strong and open heart. (shrink)

Rabbi Abraham J. Twerski, M. D. is the master of showing how mundane events and activities can be saturated with meaning and even holiness. In this era when all sorts of people are searching for spirituality, Rabbi Dr. Twerski shows us how every area of life marriage, job, social life, and dozens more can have a soul and higher purpose. And he gives wise and practical advice on how to do it. The unique Twerski blend of winning story (...) and incisive insight suffuses the entire book. This is a valuable and irresistible volume for everyone! A Shaar Press Publication. (shrink)

Jewish by birth, though from a secular family, Alan Morinis took a deep journey into Hinduism and Buddhism as a young man. He received a doctorate for his study of Hindu pilgrimage, learned yoga in India with B. K. S. Iyengar, and attended his first Buddhist meditation course in the Himalayas in 1974. But in 1997, when his film career went off track and he reached for some spiritual oxygen, he felt inspired to explore his Jewish heritage. In his (...) reading he happened upon a Jewish tradition of spiritual practice called Mussar. Gradually he realized he had stumbled on an insightful discipline for self-development, complete with meditative, contemplative, and other well-developed transformative practices designed to penetrate the deepest roots of the inner life. Eventually reaching the limits of what he could learn on his own, he decided to seek out a Mussar teacher. That was not easily achieved, since almost the entire world of the Mussar tradition had been wiped out in the Holocaust. In time, he did find an accomplished master who stood in an unbroken line of transmission of the Mussar tradition, and who lived at the center of a community of Orthodox Jews on Long Island. This book tells the story of Morinis’s journey to meet his teacher and what he learned from him, and reveals the central teachings and practices that are the spiritual treasury and legacy of Mussar. Alan Morinis has written this book because the wisdom and practices that helped him so much have not penetrated the world beyond the confines of Orthodox Judaism, and may not be fully appreciated even there at this time. His hope is that Jews and non-Jews alike will find in Mussar a time-tested path of spiritual practice that will help them discover the hidden radiance within. (shrink)

The case for dialogue -- Increasing moral capital through moral imagination -- The art of ethical dialogue -- Intelligent spirituality in business -- Spirituality in (and out) of the classroom -- Listening to the anxious atheists -- Beyond the flat world metaphor -- Dialogue as a restraint on wealth -- The limits of dialogue.

This book discloses the spiritual dimension in business ethics and sustainability management. Spirituality is understood as a multiform search for meaning which connects people with all living beings and God or Ultimate Reality. In this sense, spirituality is a vital source in social and economic life. The volume examines the spiritual orientations to nature and business in different cultural traditions: Christianity, Judaism, Islam, Sufism, Hinduism, Buddhism, and Taoism. It studies how spirituality and ecology can contribute to (...) transforming contemporary management theory and praxis. It discusses new leadership roles and business models that emerge for sustainability in business and shows how entrepreneurship can be inspired by nature and spirituality in a meaningful way. (shrink)

1. The individual -- 2. Torah -- 3. God -- 4. The meaning of life -- 5. Teshuva and self-growth -- 6. Middot/character traits -- 7. Listening to the inner child -- 8. Prayer -- 9. The spiritual importance -- 10. One's relationship to others (bein adam Le-chaveiro) -- 11. Zionism -- 12. The holiness of the body -- 13. Universal values -- 14. Rav Kook describing his own inner world.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Does Judaism Condone Violence? Holiness and Ethics in the Jewish Tradition by Alan L. MittlemanMatthew LeveringDoes Judaism Condone Violence? Holiness and Ethics in the Jewish Tradition by Alan L. Mittleman (Princeton, NJ: Princeton University Press, 2018), v + 227 pp.Alan Mittleman has written a profoundly thought-provoking book. A main question of the book is whether a higher (revealed) law may in some cases require harm to (...) be done to the neighbor—harm that otherwise would be unjust. Mittleman offers some fascinating examples of cases in which Jews have appealed to God's Law in order to justify oppression of Gentiles. He cites a contemporary halakhic text, Torat ha-Melekh (The King's Torah), as particularly egregious. While Torat ha-Melekh was widely condemned by rabbis and the general public in Israel, it had an audience among the ultra-Orthodox. According to the Torat ha-Melekh, Gentiles' souls are not intrinsically holy in the way that Jews' souls are. This means that killing Gentile children in wartime may be acceptable due to the threat that otherwise these children may grow up to kill Jews. The Torat ha-Melekh observes that many Gentiles do not practice and obey the seven Noachide commandments. Since this is so, the Gentiles who do not obey the Noachide commandments live "in an inhuman state, where the brutish nature of their souls has free rein and their lives have lost value" (186).Another example given by Mittleman is the status of the Holy Land and the Holy People. Insofar as the holiness of the land and people is thought to be intrinsic—an inseparable property—problems can arise. According to a midrash in Bereshit Rabbah, the land is so intrinsically holy that only the dead who are buried in the land—or whose dead bodies somehow travel to the land—will rise from the dead and enjoy everlasting resurrected life. Likewise, the land's air is presented as uniquely making its inhabitants wise, and the divine presence or shekinah comes only in the land. For the medieval Jewish philosopher Yehuda Halevi, in his Kuzari: The Book of Refutation and Proof on Behalf of the Most Despised Religion (ca. 1140), the land of Israel is the most temperate climate and the most conducive to producing the ideal human beings. In addition, Halevi thinks that only certain descendants of Adam are "true Adamites" (66). A true Adamite is a son of God, just as Adam was. Specifically, only Seth and some of his descendants are fully human in accord with the Adamic model. It is only in the family of Jacob that "God's influence [finally] becomes the property of an entire people" (67). The true Adamites are Adam's (and Jacob's) seed; other humans are comparatively speaking mere husks. Although people can convert to Judaism, therefore, converts cannot be equal to those born of the Jewish nation. This does not mean that all who descend from Jacob are holy, since [End Page 745] it is possible for a Jew to distort his or her purity of soul. Nevertheless, for Halevi the Jewish people are a holy seed that is intrinsically superior to all other humans, so that it is possible to say that "Israel is an angelomorphic, even theomorphic race" (69).Moses Maimonides responded to Halevi, rejecting his viewpoint completely—on the grounds that holiness is not an intrinsic or biological (let alone racial) property. Yet, Halevi's viewpoint influenced Jewish Kabbalah in a major way. For the Kabbalist text the Zohar, the people of Israel derive from the emanations of the divine, whereas all other nations derive from the impure powers. The Zohar holds, "The other nations count for nothing in God's sight. They are the products of Eve's illicit union with the serpent," rather than coming forth from the theomorphic being who was Adam (70). Similarly, Moses de Leon—thought to be an author of the Zohar—argues that Gentiles ontologically possess impure souls that will carry them to spiritual damnation and will ensure that they have no participation in the resurrection of the dead. Another Kabbalist, Joseph of Hamadan, makes the same point that Gentiles... (shrink)

Considered by many to be one of the major influences on modern Humanistic Judaism, Felix Adler (1851-1933) was a professor of political and social ethics and a social reformer who founded the Ethical Culture movement. Adler was also a popular, dynamic speaker and lecturer. "The Reconstruction of the Spiritual Ideal" is a compilation of lectures he gave at Manchester College at Oxford in 1923. Topics include the spiritual ideal, marriage, social reconstruction, the society of mankind and the (...) attitude toward life. (shrink)

Seven decades ago, the Jewish people underwent genocide in Europe. This apocalyptic event, was followed almost immediately by astonishing Jewish political and theological resurrection and renewal. This unique book ponders the tumultuous vicissitudes of the modern Jewish condition. Part memoir, part scholarship, and part theological conjectures, the book posits that to be a modern Jew entails constantly oscillating between seemingly disparate and contradictory polarities such as logos and revelation, worldliness and eternity, tradition and modernity, continuity and change. To be a (...) modern Jew, postulates the author, is both fate and destiny, historicity and vocationalism. The Jewish saga, argues Rabbi Dr. Tal Sessler, is emblematic of the human saga writ large, inasmuch as all of us are, in the words of Abraham, residents and temporary dwellers in this world. Despite the hitherto unrivaled mastery and dominion which humanity achieved in our epoch over the tangible and the concrete, man remains finite and ephemeral, and so are his victories. The song of the soul however, is perpetual and everlasting, for it is an echo of eternity, a sacred murmur, a glimmer of our untarnished inner core, our innermost subliminal longings"--Provided by publisher. (shrink)

A thought-provoking and timely call to apply Judaism's powerful teachings to help shift our imperiled planet onto a sustainable path. While appreciating the radical, transformative nature of Judaism, Richard Schwartz argues that it has been "stolen" by Jews who are in denial about climate change and other environmental threats and support politicians and policies that may be inconsistent with basic Jewish values. Tackling such diverse issues as climate change, world hunger, vegetarianism, poverty, terrorism, destruction of the environment, peace (...) prospects in Israel, and American foreign policy, he offers practical suggestions for getting Judaism back on track as a faith based on justice, peace, and compassion. He urges the reader to reconsider current issues in line with Judaism's highest values in an effort to meet the pressing challenges of today's world. (shrink)

Deep and universal spirituality is evident in the life and teachings of all the founders of great world faiths. Over time, however, it gets clouded under the institutional and doctrinal structure of the religion that surrounds it. This book, Interfaith Spirituality: Toward Universal Faith beyond Dogmas, by Ramesh N. Patel, stands out by emphasizing and articulating the noble and inspirational spirituality of world faiths, Eastern and Western. The faiths chosen for narration are Judaism, Christianity, Islam, Taoism, Confucianism, Buddhism (...) and Hinduism. -/- The book goes farther than bringing out the spirituality of Eastern and Western faiths. For, it offers intellectually sound thinking toward relieving the age-old tensions between faiths, such as the numinous and the mystical, monotheism and non-dualism, privileging of believers against open-ended tolerance of differences and so on. -/- A further standout feature of the book is its diving deep to pick out pearls of spiritual wisdom from the world faiths and weaving them into thoughtful necklaces which it calls thought experiments in world spirituality. To top it all is offered an optimal universal spirituality that is comprehensive in scope and universal in application. It manifests a flower with spiritual outlines in four petals of work, faith, concept and contemplation. Spiritual seekers from diverse dimensions of life will find this useful and supportive. -/- The book, Interfaith Spirituality, thus is not just innovative. It offers a message of healing and calming moderation for a world that is torn by polarizing conflicts of various sorts. (shrink)

" In their ground-breaking book, "What the Angel Taught You; Seven Keys to Life Fulfillment," two world-renowned educators collaborate to ask and answer some of ...

With his unique approach, Rabbi Twerski explores some of the core questions that trouble serious people: What is my function in life? What is my purpose on earth? How can I elevate my soul without harming my body? How can I turn meaning into a practical reality, not a fluffy cliche? Rabbi Twerski's down-to-earth, common sense, real world advice has helped tens of thousands of people. Here he brings his counseling to a new plateau.

A profoundly inspiring yet practical guide to well-being from one of modern Judaism's most beloved sages.As a congregational rabbi for half a century and the bestselling author of When Bad Things Happen to Good People and twelve other books on faith, ethics, and how to translate the timeless wisdom of religious thought into dealing with everyday challenges, Harold Kushner knows a thing or two about living a good life. In this compassionate new work, Kushner distills nine essential lessons (...) from the sum of his teaching, study and experience, offering a lifetime's worth of spiritual food for thought, pragmatic advice, inspiration for better living, and strength for trying times. With vital, original insights into everything from belief ("there is no commandment in Judaism to believe in God"), to conscience (the Garden of Eden story as you've never heard it), to mercy ("forgiveness is a favor you do yourself, not a favor to the person who offended you"), grounded in Kushner's brilliant readings of Scripture, history and popular culture, Nine Essential Things I've Learned About Life is a capstone addition to Kushner's oeuvre. (shrink)

Martin Buber: The Life of Dialogue , the first study in any language to provide a complete overview of Buber's thought, remains the definitive guide to the full range of his work and the starting point for all modern Buber scholarship. As well as summarizing Buber's early intellectual development and attitudes - his mysticism, his youthful existentialism, his philosophy of Judaism and religious socialism - it focuses on the two crucial issues of his mature thought: his dialogic or (...) I-Thou philosophy, and his probing of the nature and redemption of evil. As a sensitive, intuitive and perennially fascinating account of one of the twentieth century's great spiritual teachers, and as an influential classic in its own right, Martin Buber: The Life of Dialogue reveals the implications of Buber's thought for theory of knowledge, education, philosophy, myth, history and Judaic and Christian belief. This fully revised and expanded 4th edition includes a new preface from the author, an expanded bibliography incorporating new Buber scholarship, and two new appendices in the form of essays on Buber's influence on Emmanuel Levinas and Mikhail Bakhtin. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spirituality in Nursing PracticeRegina Conway–PhillipsPersonally, I am a Christian and follow the principles of Unity, a new thought community that espouses that each individual creates their own reality and that God’s presence is within each individual. I am a spiritual being and I am sustained by my faith.Professionally, I have been a nurse for over 38 years in various capacities including clinical, administrative and academic. When I worked (...) at the bedside in the clinical capacity, I always believed that a person’s spirituality was most evident when dealing with an illness. In practice, I frequently prayed with and for patients that I was caring for regardless of their religion.In my administrative capacity I always encouraged my staff to feel free to incorporate their faith and belief into their practice. As an administrator I felt it important to be an example to my staff and allow them to see a professional practice in a spiritually faith–based capacity.Now, in my role as an academician, I stress to each of my students that it is important for them to get to know themselves. I challenge my students to know and understand what they believe about themselves and others, what they value and why. I encourage them to really reflect and be very honest with themselves about their worldview and what influences has shaped this worldview, their faith, beliefs and values. I explain that it is important for them to know themselves before they can help others. In the health care field it is important for my students to feel comfortable when they encounter a patient in need of spiritual support.Religion and spirituality are terms that are often used interchangeably in the health care setting. Although related, these terms have different meanings to health care practitioners, administrators, academicians and patients. Religion, religiousness, or religiosity is often referred to as membership and participation in the organizational structures, beliefs, rituals and dogma of religious faiths such as Judaism, Christianity, or Islam. While spirituality has been defined as believing in a Higher Power that guides ones life and is a source of unconditional love, peace and strength; as a result, one is able to cope with life’s situations and maintain a positive attitude and assurance that all is well.When presented with the opportunity to submit a story about how I, as a health care provider integrated faith into my practice, I jumped at the opportunity because I think it is an important factor in the care of others, be they patients, peers, students or oneself. One of the concepts I explored in my dissertation research was spirituality. I have always operated from a spiritual faith–based perspective both in my personal and professional life as a nurse and more recently as an academician. Personally, [End Page E3] I define myself as a spiritual being, governed by spiritual laws, guided by spiritual principles, living a human experience. I am a Christian and a beloved child of God, placed on this earth at this time to fulfill the divine potential and purpose I was sent to serve. I believe that every human being on the face of this earth is a spiritual being whether they acknowledge, believe it or accept it themselves. As such I believe we are all one with God and one with each other and I believe that everything in our lives happen for a reason and in due time. My faith and beliefs were never more clear to me than my experience in loosing my 84–year–old mother on January 18, 2013 after a four year battle with lung cancer.Professionally, I have been a nurse for over 38 years in various capacities including clinical, administrative and academic. When I worked at the bedside in the clinical capacity, I always believed that a person’s spirituality was most evident when dealing with an illness. In practice, I frequently prayed with and for patients that I was caring for regardless of their religion. I always felt it was a privilege to witness others resilience and faith. But it was as a cancer nurse navigator that I got to truly develop as a spiritual care... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Happiness in Premodern Judaism: Virtue, Knowledge, and Well-BeingDaniel H. FrankHava Tirosh-Samuelson. Happiness in Premodern Judaism: Virtue, Knowledge, and Well-Being. Cincinnati: Hebrew Union College Press, 2003. Pp. xi + 596. Cloth, $50.00.Franz Rosenzweig tried hard to convince the neoKantian Hermann Cohen of the merits of Zionism and the normalization it would bring to Jews and Jewish life. His attempt met with this response from Cohen: "Oho! (...) So the gang now wants to be happy, does it?" For those ignorant of the history of Jewish philosophy, one might imagine that Jewish philosophers, no less than their non-philosophical kinsmen, were so weighed down by the burdens of history and persecution that happiness could play no role in their theorizing. But happiness plays a key role in the history of Jewish moral and political philosophy, especially in the premodern period. Even Spinoza, the last of the medievals and the first of the moderns, the great critic of the rabbinic tradition and of Maimonides in particular, is concerned in his Ethics with identifying those activities that together constitute human well-being and the good life. Only lately, since the Enlightenment and Kant, has non-eudaimonism been a live option for Jewish thinkers. Only with the rise of (modern) Orthodoxy, and its predilection for construing goodness as rectitude and rule-following, has eudaimonism fallen out of favor. But with Tirosh-Samuelson's weighty volume on happiness in premodern Judaism, there can be no excuse in the future to imagine that all Jews are, or must be, closet Kantians, strict deontologists. To think otherwise seems to come close to taking on the classical (anti-Semitic) dichotomy of legalistic Judaism vs. spiritual Christianity. In it own way, Happiness in Premodern Judaism is a critique of such a one-sided, monochromatic view of Judaism, whether from the Christian or even from the Jewish side.Tirosh-Samuelson writes explicitly as an intellectual historian, rather than as a philosopher. She understands herself and her project as one that presents just the facts, without evaluating them. While one may cavil at a lost opportunity, in the present case this would be churlish, given the enormous erudition on display. After an introductory chapter outlining the foundational moral theories of Plato, Aristotle, and the Hellenistic philosophers, the text presents the (Greek-inspired) areteic wisdom literature of the Second Temple period, the teleological theocentrism of the rabbis, the Greco-Arabic Islamicate culture that nurtured Jewish philosophers from Saadia in the tenth century to Maimonides in the twelfth, the rabbinic and kabbalistic critiques of the philosophical ideal of happiness commencing [End Page 338] with the translation (into Hebrew) of Maimonides' Guide of the Perplexed at the beginning of the thirteenth century, and finally, very important and the focus of much recent scholarly work, the transformation of Jewish eudaimonism through direct contact with Christian Scholasticism and later with the humanist Renaissance. All in all, a millennium and a half of Jewish intellectual history is presented in a sober and scholarly way.Not surprisingly Maimonides plays a pivotal role in the story that Tirosh-Samuelson relates. A Janus-like figure, he represents the culmination and height of accommodation with Greek and Greco-Arabic philosophical culture. However, with the gradual worsening of the socio-economic condition of European Jewry in the thirteenth century, his accommodationism seemed traitorous, and as a result generations of thinkers, mystics and philosophers alike, strove to critically distance themselves from Maimonidean Aristotelianism. Tirosh-Samuelson is admirably clear in pointing out that such anti-Maimonidean tendencies are ill-characterized as anti-philosophical. Hasdai Crescas in the late-fourteenth and early-fifteenth centuries launched a massive critique of Maimonides' physics, metaphysics, and moral philosophy, but did so in as rigorous a manner as any philosopher would. The picture that enfolds over the course of the text is one of vigorous dialectic between partisans of 'alien' (Greek) wisdom and those who viewed such wisdom with considerable suspicion. Such a dialectic parallels, not surprisingly, developments in Christian philosophy.The trajectory of the story of premodern Jewish musings on happiness is from the centrality of reason and intellect, and the contemplative activity that is reason's preeminent actuality, to the primacy... (shrink)

In this volume, Rabbi Aharon Lichtenstein explores the development of the religious personality. He advocates a life centered on the service of God, but recognizes multiple paths to this goal. Acknowledging that both the Jewish value system and human experience are multifaceted, he examines the relevant issues from an unusually wide perspective. Rabbi Lichtenstein's essays reflect not only a staunch commitment to Halakha and a firm grounding in rigorous Torah study, but also a deep spirituality, a profound moral sensitivity, (...) and a keen awareness of both the challenges and opportunities of modernity. While being enlightened by Rabbi Lichtenstein's penetrating analyses and wide-ranging learning, the reader will also be inspired by the beauty of his vision of the religious life. These essays originated as lectures, and have been selected and adapted for print by Rabbi Reuven Ziegler. (shrink)

Is Judaism essentially a religion of laws and commandments? Or do its sources reflect significant attempts at addressing the individual's inner life, existential crises and spiritual experiences? Inner Religion in Jewish Sources offers a comprehensive exploration of inner life in the Jewish sources from the Bible to rabbinic literature, from Medieval Jewish philosophy to Kabbalistic writings and the Hasidic world, where it gained particularly potent expressions. Addressing the issue from the perspective of comparative religion, it seeks (...) to emphasize the commonality of processes of interiorization in various religious traditions, suggesting an innovative angle both in the study of religion and of religious thought. In doing so, it sheds new light on the inner aspect of Jewish religious life, which is all too often hidden behind the external and institutional aspects of the Jewish religion. (shrink)

Longing is a universal human experience, born of the inevitable gulf between dream and reality, what we need and what we have. While the experience of longing may arise from loss or the awareness of a void in one’s life, it may also become a powerful engine of spiritual growth, prompting one to draw closer to the hidden yet present “Other.” Across the range of Jewish teachings, longing takes center stage in one’s spiritual life. From the (...) Bible through current frontiers in Jewish belief and practice, God is both known and unknown, immediate and remote, present and in constant eclipse. This book captures the sense of longing in Jewish tradition by creating a dialogue between the author’s own struggles with an estranged father and a wide range of traditional and contemporary sources. Focusing on the story of the Hebrew prophet Elisha, the book takes the reader through a journey of abandonment, creative destruction, and ultimately repair and healing, engaging with currents in biblical theology, rabbinic thought, Kabbalah, and contemporary Jewish philosophy. Written in a familiar yet probing style, this book is an accessible introduction to Jewish thought and spirituality as well as a thoughtful companion for more experienced students. (shrink)

The Hebrew phrase tikkun olam means repairing, mending or healing the world. Today, the phrase tikkun olam, particularly in liberal Jewish American circles, has become a slogan for a diverse range of topics such as activism, political participation, call and pursuit of social justice, charities, environmental issues and healthy nutrition. Moreover, the presidents of the United States who attend Jewish religious days and Jewish ceremonies state the tikkun olam in its Hebrew origin, pointing out its origin embedded in the (...) class='Hi'>Judaism and a religious rule and/or an obligation that is important in Jewish tradition and thought. Nevertheless, when we look at the context of religious literature in which the phrase is used, it is seen that, although it is difficult to make a clear definition, it does not reflect modern/widespread uses and their meanings. Furthermore, tikkun olam is an ignored and even rejected concept by the Rabbinic Judaism which claims to represent the tradition and its current representative Orthodox Judaism. This fact is also seen in the usage and prevalence of the term in the U.S. and Israel. Thus, in this article, especially with reference to the norms of Mishnah, the religious-juristicial contexts and possible meanings of the phrase of tikkun olam, the notion of tikkun olam in Jewish liturgy and its implied meaning and the Kabbalistic understanding of tikkun will be presented, the development, changing and conversion of the phrase in modern age and its contemporary usage areas and reinterpretations will be demonstrated.Summary: Recently and especially in the U.S., the Hebrew phrase tikkun olam are used as a slogan in a widespread manner such as for activism, political participation, social justice, all kinds of charities, environmental issues, counter terrorism and healthy nutrition. Such a common usage of the phrase is largely the result of its literal meaning and ambiguity. Hence, this article aims to explore the place of the concept of tikkun olam in Jewish religious literature and its variations and semantic changes. Tikkun olam, literally means the repairing, mending or healing the world. However, regarding its religious context, it is difficult to determine what it means accurately. In time, some has used the tikkun olam as a legislative justification for changing specific laws, some has attributed to it an eschatological meaning which indicates to the mesianic age, and some has dicussed it in the context of mystical sense. The first usage of the phrase of tikkun olam in the Jewish religious literature was simply in the form of “because of tikkun olam” in Gittin epistle, a tractate of Mishnah and Talmud. Here, the phrase was used as a reason of a judgment concerning to the subjects of marriage, divorcement, slavery, captivity etc. In the context of these subjects tikkun olam indicates to the similar meanings like “repairing, organizing, healing, changing the world; regulating and improving the society, maintaining the social order, and prioritizing the common good. In fact, the concept of tikkun olam as the reason of the judgements in these matters is likely related to a juridical reason that intends to ensure the personal and public welfare such as clarifying the marital status of woman, to prevent the capture and seizure from Jewish society, and to deal with economy and identification of juridical status of the slaves.The other reference to tikkun olam appears in the second part of the aleinu prayer. However, the notion of tikkun olam in the aleinu prayer refers to a situation that happens in God’s Kingdom if Torah and halakhah are followed carefully. Hence, the aleinu prayer’s tikkun olam points out eschatological expectation which desires a messianic age, but not the socio-political and ecological concerns of the world as in the current fields and meanings.The modern idea of tikkun olam is also associated with the Jewish mystical movement, Kabbalah. Nonetheless, the concept of tikkun in Kabbalah is not a concept related to the socio-political circumstances of the world where we live in, but it is related to the restoring of the divine world. In order to restoring the divine world, human should fulfill the commands by studying Torah and have a spiritual and moral rehabilitation process by engaging in ascetic practices.The use of the phrase of tikkun olam gradually progress in the socio-political life of the U.S. The first use of the expression of tikkun olam in the U.S. was in the 1950’s by Shlomo Bardin, the founder of the Brandeis Camp Institute in California. Bardin asserted that the Aleinu prayer was the most important expression of Jewish values, particularly the expression “le-taken olam be-malchut shaddai” that is typically translated as “when the world shall be perfected under the reign of the God.” Bardin suggested that these words referred to the obligation of Jews to work for a more perfect world. The concept of tikkun olam entered contemporary usage by the way of its being preferred as a name to those such as social justice and charity programmes which was launched by the Reformist and Conservative groups in the second half of the twentieth century. In 1970s, United Synagogue Youth which is the national youth foundation of the conservative movement adopted the expression of tikkun olam and changed the title of its social action programs from “Building Spiritual Bridges” to “Tikkun Olam.” Nowadays, United Synagogue Youth proceeds all of its social activities and tzedakah programs through the tikkun olam project.By the end of 1970’s, New Jewish Agenda, an organization devoted itself to the religious and social values, acknowledged the slogan of “Tikkun Olam” as the spirit of its ideology. In 1986, Michael Lerner entitled a left-oriented liberal publication with the concept of Tikkun by claiming that this concept represented the origin of Judaism, and he take an important role on making the concept have a prevalence.Pittsburgh Platform organized in 1999 by the Reformist Jewish Movement emphasized that people must perform the most significant moral principles in the relationships with all non-Jewish people and all other creatures. This platform also stated that making the world a better place with the help of God would quicken the upcoming the messianic age. The tikkun understanding of the Reformist movement evolved to more universal realm by embracing the non-Jewish people, as well. Over the last two decades, successive presidents of the U.S. who attended in the ceremonies of Jewish religious days and Jewish assemblages have contributed to the prevalence and usefulness of tikkun olam by mentioning the phrase of tikkun olam in Hebrew, expressing that this is an essential principle of Judaism and addressing that this has a central role in Jewish tradition and thought. On the other hand, this concept does not have an important or a central place in Rabbinic Judaism and even in Orthodox Jewish communities which are the current representatives of Rabbinic Judaism. Moreover, Reformist, Conservative, and Reconstructionist American Jews who are considered on the liberal side of the politics has put the concept on the current use and the world’s agenda. Thus, the phrase of the tikkun olam is more popular in non-Judaic milieux in the U.S. than the Jews in Israel. In Israel where the Orthodox doctrine is dominated and shaped the people, tikkun olam is regarded as a western value and is ignored. (shrink)

The original claim made in the introduction to this classic volume was that it broke fresh ground: that it set a new agenda for the philosophy of religion and was a reaction against a narrow conception of the discipline that had little to say philosophically about human experience, or subjectivity, or about the religious imagination, or the idea of 'spirituality'. In a new foreword to the book, Michael McGhee reflects on how the discipline has changed or remained the same in (...) the intervening twenty-five years since first publication. He argues that the connections between 'philosophy' and 'spirituality' are still developing; and that what we think of as 'religious' or 'spiritual' is shifting, along with ideas about self-knowledge. The book contains pertinent chapters by some of the leading thinkers in the field, including Rowan Williams, Janet Soskice, Fergus Kerr, Stephen Clark and Paul Williams, who offers a comparative piece on Tibetan Buddhism. Michael McGhee is Honorary Senior Fellow in the Department of Philosophy at the University of Liverpool. His latest book is Spirituality for the Godless : Buddhism, Humanism, and Religion (Cambridge University Press, 2021). (shrink)

It is appropriate to open an essay in honor of someone by commemorating that person. When I think of Dallas Willard I think of someone who has not been afraid to point to Jesus and spiritual commitment in an age when most people are committed to themselves. Dallas has been very clear in all of his writings that knowing Jesus is not a hobby, a business transaction one makes and forgets, nor an add-on to life; it is an (...) entry into a journey God is to direct in the context of the uniqueness of His person and the enablement of His rule and presence. The Father leads, Jesus mediates and exemplifies, and the Spirit enables. This commitment to Jesus is the goal of this article. It deals with unique claims about Jesus within the Second Temple Judaism of the first century, as well as looking at what religious life was like in the first century Greco-Roman world. Such background might seem distant in a journal on spiritual formation, but let me warn you that is not the case. To understand the world in which “decisions” for Jesus were made is to appreciate what it took to receive Jesus and begin the journey with Him. The study hopes to show that Willard's emphasis that genuine faith in Jesus is life-changing came with the first century territory. I proceed in three parts: the Jewish context, the Greco-Roman context, and then the application. (shrink)

Distinguished philosopher Hilary Putnam, who is also a practicing Jew, questions the thought of three major Jewish philosophers of the 20th century—Franz Rosenzweig, Martin Buber, and Emmanuel Levinas—to help him reconcile the philosophical and religious sides of his life. An additional presence in the book is Ludwig Wittgenstein, who, although not a practicing Jew, thought about religion in ways that Putnam juxtaposes to the views of Rosenzweig, Buber, and Levinas. Putnam explains the leading ideas of each of these great (...) thinkers, bringing out what, in his opinion, constitutes the decisive intellectual and spiritual contributions of each of them. Although the religion discussed is Judaism, the depth and originality of these philosophers, as incisively interpreted by Putnam, make their thought nothing less than a guide to life. (shrink)

The late Rabbi Shlomo Freifeld possessed the enviable ability to relate to a wide range of people. The genuineness of his caring for others, his rock-solid convictions and fluent expression created a magnetic personality few could resist. His ch.

9/11 has served as a wake-up call to the entire world.