Preface Introduction Part I. Models in Kabbalah and Hasidism 1. The Weakening of the Lurianic Kabbalah in the Eighteenth Century 2. Models in Jewish Mysticism 3. The Mystico-Magical Model Part II. Drawing Down 4. Mystical and Magical Prayer in Hasidism 5. Mystical and Magical Study in Hasidism 6. Zaddiq as "Vessel" and "Channel" in Hasidism Concluding Remarks Appendix A: Psychologization of Theosophy in Kabbalah and Hasidism Appendix B: Rabbi Yisrael of Ryzhin Who Cries Appendix C: On Intentional Transmission of Power Abbreviations Notes Bibliography Appendix of Hebrew Quotes Subject Index Index of Works Cited Author Index

Die Geschichte findet Mitte des sechzehnten Jahrhunderts in Antwerpen statt. Ein reicher und frommer Mann will ein Gemälde seine Kirche schenken aus Dankbarkeit für die wundersame Heilung seiner Mutter. Bereits in dieser frühen Arbeit sind viele Themen von Stefan Zweig vorhanden: die Beleuchtung eines unwahrscheinlichen Begegnung, der Sinn des Lebens, der Religion und eine große Vorliebe für Geschichte. Aus dem Buch: Einige Wochen gingen seit jener Unterredung dahin, in welcher der Maler seinem Freunde die Vollendung des Bildes für den Altar der Gottesmutter zugesagt hatte, und noch immer blickte die unberührte Leinwand vorwurfsvoll den alten Meister an, der sie beinahe zu fürchten begann und die Stunden immer lieber auf der Straße zubrachte, um nicht die grausame Mahnung und den schweigenden Vorwurf seiner Mutlosigkeit fühlen zu müssen.

This volume deals with conversions to Judaism from the 16th to the 18th century. It provides six case studies by leading international scholars on phenomena as crypto-Judaism, "judaizing," reversion of Jewish-Christian converts and secret conversion of non-Jewish Christians for intellectual reasons. The first contributions examine George Buchanan and John Dury, followed by three studies of the milieu of late seventeenth-century Amsterdam. The last essay is concerned with Lord George Gordon and Cabbalistic Freemasonry. The contributions will be of interest for intellectual historians, but also historians of political thought or Jewish studies. Contributors include: Elisheva Carlebach, Allison P. Coudert, Martin Mulsow, Richard H. Popkin, Marsha Keith Schuchard, and Arthur Williamson.

This book explores the phenomenon of Saturnism, namely the belief that the planet Saturn, the seventh known planet in ancient astrology, was appointed upon the Jews, who celebrated the Sabbath, the seventh day of the Jewish week. Moshe Idel details how the anonymous, late 14th century Sefer Ha-Peliyah was to have disturbing consequences in the Jewish world three centuries later, interweaving luminaries with the cultural, historical, religious, and philosophical concepts of their day, and demonstrating how cultural agents were inadvertently instrumental in the mid-17th-century mass-movement Sabbateanism that led to the conviction that Sabbatai Tzevi was the Messiah.exploring how the tragic misperception of the Jewish Sabbath by the non-Jewish world led to a linkage of Jews with sorcery in 14th and 15th-century Europe, associating their holy day with the witches' 'Sabbat' gathering, Idel brings this wide-ranging study into the present day with an analysis of 20th-century scholarship and thought influenced by Saturnism, particularly lingering themes related to melancholy in the works of Gershom Scholem and Walter Benjamin.

""Moses Mendelssohn an die Freunde Lessings: Ein Anhang zu Herrn Jacobi Briefwechsel �����ber die Lehre des Spinoza"" ist ein Buch von Moses Mendelssohn, das im Jahr 1786 ver������ffentlicht wurde. Das Buch enth�����lt einen Brief von Mendelssohn an seine Freunde, in dem er auf die Lehre des Philosophen Spinoza eingeht. Dieser Brief ist ein Anhang zu einem Briefwechsel zwischen Jacobi und Mendelssohn �����ber die Lehre des Spinoza. In dem Brief diskutiert Mendelssohn die Beziehung zwischen Vernunft und Offenbarung sowie die Frage, ob Spinozas Philosophie mit der j�����dischen Religion vereinbar ist. Das Buch ist ein wichtiger Beitrag zur Diskussion �����ber die Philosophie des Spinoza und hat einen gro�����en Einfluss auf die j�����dische Aufkl�����rung und die Entwicklung der j�����dischen Philosophie gehabt.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.

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Jewish Girls Coming of Age in America, 1860—1920 draws on a wealth of archival material, much of which has never been published—or even read—to illuminate the ways in which Jewish girls’ adolescent experiences reflected larger issues relating to gender, ethnicity, religion, and education. Klapper explores the dual roles girls played as agents of acculturation and guardians of tradition. Their search for an identity as American girls that would not require the abandonment of Jewish tradition and culture mirrored the struggle of their families and communities for integration into American society. While focusing on their lives as girls, not the adults they would later become, Klapper draws on the papers of such figures as Henrietta Szold, founder of Hadassah; Edna Ferber, Pulitzer Prize-winning author of Showboat ; and Marie Syrkin, literary critic and Zionist. Klapper also analyzes the diaries, memoirs, and letters of hundreds of other girls whose later lives and experiences have been lost to history. Told in an engaging style and filled with colorful quotes, the book brings to life a neglected group of fascinating historical figures during a pivotal moment in the development of gender roles, adolescence, and the modern American Jewish community.

"A Zionist without a copy of this first classic of a militant Jewish renaissance is like a Greek without his Homer. There cannot be the slightest doubt that in the traditions of the Orient, from the Mediterranean littoral to Tashkent and Samarkand, wherever Jews and Moslems live and thrive on their own soil, the story of the author and his Jewish paladins will be linked with those of Suleiman Malek, Iskander, and of the Colonel's countryman of the Lion-Heart. The exploits of Gallipoli, as told in this fascinating volume, will be sung at the shores of the Dead Sea and in the hills of Moab long after the present generation of Zionists will be gathered with their fathers....Col. Patterson tells us that his narrative of the Zionists of Gallipoli has been written during the enforced idleness of a month of illness....Our gallant Colonel, considered as a narrator, seems to have gone to school in Cairo with those improvisatori of the Arabian Nights' Entertainments, who enfold tale within tale, ad infinitum. For all that, no good-humored reader will feel like quarreling with the Colonel because his book reminds one of an autobiographical magazine series rather than of military reports. If the latter are more apt to be terse and to the point, books written in the style of the former are likely to be more readable; and if the personality of the author is spread all over the book, overshadowing in spots the fate of the regiment under his care, the reader will be glad to get acquainted with an attractive personality. His chief lineaments, as seen in his self-portrayal, are those of Sergeant George in 'Bleakhouse' - of a brave, obstinate, truth-telling, generous Briton, personal alliance with the fortunes of militant Judea the earnest of a national alliance to come." -The Maccabæan: A Magazine of Jewish Life and Letters "As an expression of admiration for the Jew as soldier and as man, and of strong sympathy with Jewish ideals one cannot speak too highly in its favor. The book is a worthy record of the gallantry and resourcefulness of the officers and men of the Zion Mule Corps, but it is none the less a monument to the kindliness and sympathy of the corps' non-Jewish commanding officer, the author." -The American Jewish Chronicle "It is the story of the famous Zion mule corps and its service in Gallipoli. This corps was the first Jewish military unit formed in 2,000 years and was composed of Russian born refugees from Palestine. Colonel Patterson commanded the corps and writes this account of the campaign as he saw it, its policy and the operations of war in execution of that policy." -Book Review Digest "There is electricity in each page, and fearless criticism provokes as much thought as the intrepid courage. Veteran soldiers have a right to be critics of military affairs; and when Colonel Patterson finds fault with any person or with anything, his phrases bite. They cannot be forgotten. And the motive-power behind them is the conviction that criticism cannot be too direct, because the lives of thousands are imperiled daily in the firing lines." -Saturday Review

How did ancient Jewish authors claim authority for their interpretations? How, after the a oeend of prophecya, could they claim the authority of revelation? Whom did one have to be, or aspire to be, in order to merit authority? Hindy Najman addresses these questions through close readings of ancient Jewish texts, e.g., Ezra-Nehemiah, Philo of Alexandria, 4Ezra, Dead Sea Scrolls, and Jubilees. In Seconding Sinai (Brill, 2003), Najman reconceived pseudepigraphy, developing the idea of a Mosaic discourse that comprised a series of ancient texts attributed to Moses. Here she develops the broader notion of a discourse tied to a founder, situating practices of pseudepigraphy and authoritative interpretation within a variety of ways of seeking perfection in ancient Judaism.

"Though the existence of Jewish regional cultures is widely known, the origins of the most prominent groups, Ashkenaz and Sepharad, are poorly understood, and the rich variety of other regional Jewish identities is often overlooked. Yet all these subcultures emerged in the Middle Ages. Scholars contributing to the present study were invited to consider how such regional identities were fashioned, propagated, reinforced, contested, and reshaped—and to reflect on the developments, events, or encounters that made these identities manifest. They were asked to identify how subcultural identities proved to be useful, and the circumstances in which they were deployed. The resulting volume spans the ninth to the sixteenth centuries, and explores Jewish cultural developments in western Europe, the Balkans, North Africa, and Asia Minor. In its own way, each contribution considers factors—demographic, geographical, historical, economic, political, institutional, legal, intellectual, theological, cultural, and even biological—that led medieval Jews to conceive of themselves, or to be perceived by others, as bearers of a discrete Jewish regional identity. Notwithstanding the singularity of each essay, they collectively attest to the inherent dynamism of Jewish regional identities"--

From Simon & Schuster, Faith or Fear is Elliott Abrams' guide to how Jews can survive in a Christian America. "In an erudite and fascinating way, Elliott Abrams explores the immense but amazingly under-appreciated changes in Christian attitudes towards Jews as well as the failure of communication between orthodox and more secular Jews, arguing that American Jewry can only survive as a 'religious' community." —Edward Koch, former mayor of New York City

"Following the destruction of the Jerusalem Temple in 70 CE, Jews were faced with a world in existential chaos--both they and their God were rendered homeless. So the rabbis, aspirants for leadership of the post-destruction Jewish community, appropriated inherited traditions and used them as building blocks for a new religious structure. Not unexpectedly, given the circumstances, this new rabbinic formation devoted considerable attention to matters of space and place. Rabbinic Judaism: Space and Place offers the first comprehensive study of spatiality in Rabbinic Judaism of late antiquity, exploring how the rabbis reoriented the Jewish relationship with space and place following the destruction of the Jerusalem Temple. Drawing upon the insights of theorists such as Tuan and LeFebvre, who define the crisis that "homelessness" represents and argue for the deep relationship of human societies to their places, the book examines the compositions of the rabbis and discovers both a surprisingly aggressive rabbinic spatial imagination as well as places, most notably the synagogue, where rabbinic attention to space and place is suppressed or absent. It concludes that these represent two different but simultaneous rabbinic strategies for re-placing God and Israel--strategies that at the same time allow God and Israel to find a place anywhere. This study offers new insight into the centrality of space and place to rabbinic religion after the destruction of the Temple, and as such would be a key resource to students and scholars interested in rabbinic and ancient Judaism, as well as providing a major new case study for anthropologists interested in the study of space"--

Referring to the chosen-ness of the Jewish people, Paul, the Apostle, ?For God's free gifts and his calling are irrevocable? (Rom. 11: 29). This messenger to the Gentiles understood the unique calling of his people, Israel. So does Daniel Juster. In The Irrevocable Calling, he expands Paul's words, showing how Israel was uniquely chosen to bless the world and how these blessings can be enjoyed today.

Renowned scholar Alan F. Segal offers startlingly new insights into the origins of rabbinic Judaism and Christianity. These twin descendants of Hebrew heritage shared the same social, cultural, and ideological context, as well as the same minority status, in the first century of the common era. Through skillful application of social science theories to ancient Western thought, including Judaism, Hellenism, early Christianity, and a host of other sectarian beliefs, Segal reinterprets some of the most important events of Jewish and Christian life in the Roman world. For example, he finds: — That the concept of myth, as it related to covenant, was a central force of Jewish life. The Torah was the embodiment of covenant both for Jews living in exile and for the Jewish community in Israel. — That the Torah legitimated all native institutions at the time of Jesus, even though the Temple, Sanhedrin, and Synagogue, as well as the concepts of messiah and resurrection, were profoundly affected by Hellenism. Both rabbinic Judaism and Christianity necessarily relied on the Torah to authenticate their claim on Jewish life. — That the unique cohesion of early Christianity, assuring its phenomenal success in the Hellenistic world, was assisted by the Jewish practices of apocalypticism, conversion, and rejection of civic ritual. — That the concept of acculturation clarifies the Maccabean revolt, the rise of Christianity, and the emergence of rabbinic Judaism. — That contemporary models of revolution point to the place of Jesus as a radical. — That early rabbinism grew out of the attempts of middle-class Pharisees to reach a higher sacred status in Judea while at the same time maintaining their cohesion through ritual purity. — That the dispute between Judaism and Christianity reflects a class conflict over the meaning of covenant. The rising turmoil between Jews and Christians affected the development of both rabbinic Judaism and Christianity, as each tried to preserve the partly destroyed culture of Judea by becoming a religion. Both attempted to take the best of Judean and Hellenistic society without giving up the essential aspects of Israelite life. Both spiritualized old national symbols of the covenant and practices that consolidated power after the disastrous wars with Rome. The separation between Judaism and Christianity, sealed in magic, monotheism, law, and universalism, fractured what remained of the shared symbolic life of Judea, leaving Judaism and Christianity to fulfill the biblical demands of their god in entirely different ways.

Exegesis--interpretation and explanation of sacred texts--is the quintessence of rabbinic thought. Through such means and methods, the written words of Hebrew Scripture have been extended since antiquity, and given new voices for new times. In this lucid and often poetic book, Michael Fishbane delineates the connections between biblical interpretation and Jewish religious thought. How can a canon be open to new meanings, given that it is believed to be immutable? Fishbane discusses the nature and rationale of this interpretative process in a series of studies on ancient Jewish speculative theology. Focusing on questions often pondered in Midrash, he shows how religious ideas are generated or justified by exegesis. He also explores the role exegesis plays in liturgy and ritual. A striking example is the transfer of speculative interpretations into meditation in prayer. Cultivation of the ability to perceive many implicit meanings in a text or religious practice can become a way of living--as Fishbane shows in explaining how such notions as joy or spiritual meditations on death can be idealized and the ideal transmitted through theological interpretation. The Exegetical Imagination is a collection of interrelated essays that together offer new and profound understanding of scriptural interpretation and its central role in Judaism.

Provides a basis for considering the claims of a wide variety of Jewish and Christian writers in the Judeo-Christian tradition, from biblical times to the present, who have wrestled with the issues of religious pluralism. In many cases these thinkers have reflected on the merits of one another's faith; alternatively, they have considered the truth-claims of their own faith in relation to the world's religions. Profiles on some 90 thinkers, such as Augustine, Helen Fry, and Baruch Spinoza, provide the type of information most commonly sought by students and general readers, including biographical details, theological position, and samples of work. The author is a professor of Judaism at the University of Wales, and visiting professor of interfaith dialog at Middlesex University. Annotation c. Book News, Inc., Portland, OR (booknews.com)

Rabbi Zalman Schachter-Shalomi is one of the most innovative and inspiring rabbis in the Jewish world today. Often considered the "grandfather of the Havurah movement" and the most influential advocate of the rapidly growing movement of Jewish Renewal, Reb Zalman (as he is known by his countless students and admirers) has earned a reputation as a courageous, profoundly spiritual contemporary master. Jewish Renewal, as Reb Zalman explains it, is based on Kabbalah, Hasidism, and other forms of Jewish mysticism. "Jewish Renewal does not want to abandon sacred and cherished traditions", teaches Reb Zalman. Rather, the "paradigm shift" advocates of Jewish Renewal call for asks that we recognize - as we have in the past - that there are newly emerging ways of looking at reality. Just as humankind had to adjust to the knowledge that the earth is not the center of the universe, so too do we today have to recognize that our understanding of our world has undergone significant change. Reb Zalman teaches that we must let go of the old paradigms rather than cling to these obsolete ways of thinking. In this book, Reb Zalman Schachter-Shalomi offers what he calls "the journey of my own recontextualization of Judaism as helped by Jewish mysticism". Reb Zalman points out that Judaism has undergone several "paradigm shifts" throughout its long history, such as the period after the destruction of the First and Second Temples, when, as Reb Zalman explains, "all of our practice and belief had to be reframed". Paradigm Shift: From the Jewish Renewal Teachings of Reb Zalman Schachter-Shalomi, in addition to being a record of the major teachings of Reb Zalman over the past thirty years, is a call for Jewish renewal once again. A passionate teacher of kabbalistic tradition, Reb Zalman offers a unique blend of Jewish mystical ideas as they encounter the forces and sensibilities of today. A book of great power and profundity, Paradigm Shift is one of the most creative and inspiring volumes to be published in years.

A unique memoir that interweaves poetry, narrative, meditation, and social history, A Spiritual Life explores the complex facets of a Jewish woman's spiritual coming-of-age, capturing the emotional and spiritual reality of contemporary Jews as well as religious seekers of all types. From the experiences of early childhood, to the spiritual awakening of a secular adolescent encountering Jewish tradition, to the alternately funny and searing tales of new-found independence, early married life, young motherhood, and midlife, Feld comments with remarkable honesty and clarity on the many stages of spiritual and artistic exploration and growth. Overarching all these accounts is the picture of how the cycle of the Jewish calendar year comes to provide an ever-renewing source of sustenance for the author's deepening spiritual expression.

"Expands the horizons of Jewish virtue ethics, demonstrating how central virtue has been to the history of Jewish ethics"--