Brothers From Afar

In Brothers from Afar: Rabbinic Approaches to Apostasy and Reversion in Medieval Europe, Ephraim Kanarfogel challenges a long-held view that those who had apostatized and later returned to the Jewish community in northern medieval Europe were encouraged to resume their places without the need for special ceremony or act that verified their reversion. Kanarfogel’s evidence suggests that from the late twelfth century onward, leading rabbinic authorities held that returning apostates had to undergo ritual immersion and other rites of contrition. He also argues that the shift in rabbinic positions during the twelfth and thirteenth centuries was fundamentally a response to changing Christian perceptions of Jews and was not simply an internal halakhic or rabbinic development. Brothers from Afar is divided into seven chapters. Kanarfogel begins the book with Rashi (1040–1105), the pre-eminent European rabbinic authority, who favored an approach which sought to smooth the return of penitent apostates. He then goes on to explain that although Jacob Katz, a leading Jewish social historian, maintains that this more lenient approach held sway in Ashkenazic society, a series of manuscript passages indicate that Rashi’s view was challenged in several significant ways by northern French Tosafists in the mid-twelfth century. German Tosafists mandated immersion for a returning apostate as a means of atonement, akin to the procedure required of a new convert. In addition, several prominent tosafists sought to downgrade the status of apostates from Judaisim who did not return, in both marital and economic issues, well beyond the place assigned to them by Rashi and others who supported his approach. Although these mandates were formulated along textual and juridical lines, considerations of how to protect the Jewish communities from the inroads of increased anti-Judaism and the outright hatred expressed for the Jews as unrivaled enemies of Christianity, played a large role. Indeed, medieval Christian sources that describe how Jews dealt with those who relapsed from Christianity to Judaism are based not only on popular practices and culture but also reflect concepts and practices that had the approbation of the rabbinic elite in northern Europe. Brothers from Afar belongs in the library of every scholar of Jewish and medieval studies.

The Joseph story starts when he was seventeen years old and ends with his death at one hundred and ten. These years included near death experiences, hatred among brothers, jealousy, a bizarre world of dreams, temptation, imprisonment, and his rise to power as grand vizier of Egypt. All of these events led to a change--once an arrogant young man with grandiose dreams, now he became a down to earth man with a sense of humility and a basic sentiment of religion. There was no more hatred among brothers, but love, which led to their eventual reconciliation. Joseph's life as portrayed in the book of Genesis was the starting point of many legends and commentaries found in the Talmud, Midrashim, and medieval commentaries. His behavior was an exemplary prototype of a righteous man; it served as a model for how a person should conduct himself.

Embark on a path of teshuvah… בדרך, a path toward greater self-actualization, joy, and faith is one that brings us closer to the source of light within, our neshamah, our soul. With every step of this journey, we uncover more and more of who we are and what we can be. בדרך, on this path, we discover the great treasures that lie within: our abilities, potential, strengths, and essential holiness. בדרך, with Reb Zusha of Anipoli… The beloved tzaddik Reb Zusha was an embodiment of unassuming righteousness, sincerity, and down-to-earth holiness, who revealed a derech of teshuvah — a systematic path of “return.” Rooted in positivity, Reb Zusha’s real-world advice empowers us to advance personally and spiritually. This road map is not merely instruction in “how to do teshuvah” but heartfelt and valuable guidance for living consciously in the Presence of Hashem in every area of our lives. Replete with powerful stories and illuminating, practical wisdom of the tzaddikim, Baderech is a vital companion for spiritual “travelers” at every stage, yearning to uncover their own path toward teshuvah.

The book explains how and why God forms the twelve tribes of Israel and what their significance is in the world today. They were sent home in 1948, only to discover that they barely had 50 percent of their promised land that was taken as a spoil by Moses and Joshua. Why do the Jews have to allow their enemies to occupy lands that rightfully belong to Israel?

Will a common cause unite two brothers—or drive them further apart? Find out in the sixth installment of Cynthia Voigt’s Tillerman cycle. If James and Sammy Tillerman agree on anything, it’s that they have nothing in common. Sammy is a tough jock, while James is an intellectual who has begun to question his identity. Then James enlists his brother’s help to find Francis Verricker, who may be the father who deserted them long ago. Through this quest, the brothers learn more about themselves than they thought possible. Cynthia Voigt writes realistically of human failure—and triumph—in this poignant novel from her acclaimed Tillerman cycle.

Fyodor Dostoevsky’s final work, The Brothers Karamazov, is arguably one of the best novels ever written in any language. Set in 19th-century Russia, the novel was published as a serial in The Russian Messenger from January 1879 to November 1880. The story revolves around the murder of Fyodor Pavlovitch Karamazov—the father of the Karamazov brothers—a debauched man who leads a hedonistic life and excels in the art of seducing women. A spiritual drama of sorts, the story of Fyodor and his three sons from different wives, embodies Dostoevsky’s philosophy and delves into debates on morality, free will and God. Dostoevsky’s hero Alyosha was named after his own son who died of epilepsy at the age of three in 1878. The qualities that Dostoevsky admired in his son are reflected in the eponymous character, created and developed as a cathartic process. Dostoevsky died less than four months after the publication of The Brothers Karamazov. Constance Garnett’s English translation of the novel was released in 1912. It is believed that a copy of The Brothers Karamazov was found next to Leo Tolstoy’s nightstand when he died.