The Myth of Europe in America’s Judaism This essay was first published in Barbara Kirshenblatt-Gimblett , ed., Writing a Modern Jewish History : Essays in Honor of Salo. W. Baron ( New Haven, CT and London : Yale University Press, 2006), 91–104, 115–16 . I would like to thank the publisher for permission to reprint it in this volume.

2002 ◽  
Vol 34 (2) ◽  
pp. 384-385
Author(s):  
ARNOLD FRANKLIN

This detailed and clearly written book is an invaluable window onto a period of Jewish history that has remained largely unknown to all but a handful of specialists. For more than six centuries two important institutions of Jewish learning and leadership dominated Babylonia, a loose geographic term used by Jews to refer to an area roughly corresponding to modern-day Iraq. From the middle of the 6th to the middle of the 11th century, the heads of these yeshivot (s. yeshivah), known as geonim (s. gaon), exercised a combination of spiritual and political authority over Jewish communities throughout the Near East, North Africa, and Europe. Their most enduring impact on Jewish civilization, however, was the canonization of the Babylonian Talmud, which, as a result of their efforts, became the cornerstone of all forms of medieval rabbinic Judaism. Brody's book, based on a mastery of the primary sources as well as recent work in the field, provides the first comprehensive summary of the achievements of the geonim in almost fifty years, a task made both challenging and imperative by the progress of research on materials from the Cairo Genizah since the publication of S. Assaf's Tequfat ha-geءonim ve-sifrutah in 1955.


AJS Review ◽  
2005 ◽  
Vol 29 (2) ◽  
pp. 407-409
Author(s):  
Julie E. Cooper

For too long, scholars have denied that “Jewish political thought” constitutes a viable field of study. Without a sovereign state, scholars argue, Jews lacked occasion to debate the questions of power, obligation, and authority that preoccupy Western political theorists. The Jewish Political Tradition offers a devastating rebuttal to this argument, for it reconstructs a continuous and vibrant tradition of Jewish political thought. Edited jointly by Michael Walzer, an eminent political theorist, and Israeli scholars associated with the Shalom Hartman Institute, this ambitious anthology (two of four volumes have now been published) pairs pri-mary texts spanning Jewish history with commentary by contemporary scholars. Uncovering political reflection in genres previously ghettoized as legalistic or theological (e.g. Midrash, responsa, biblical exegesis), the editors open up an exciting field for research. But The Jewish Political Tradition is not merely of scholarly interest. Inviting readers “to join the arguments of the texts, to interpret and evaluate, to revise or reject, the claims made by their authors,” the editors insist that the tradition remains a vital resource for contemporary Jews (8). Indeed, the project makes an audacious (and salutary) contribution to Israeli debates: Against advocates of a state ruled by halakhah, the editors contend that traditional Jewish texts sanction toleration, pluralism, and the secularization of politics.


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