Shaul Magid – författare

How do American Jews identify as both Jewish and American? American Post-Judaism argues that Zionism and the Holocaust, two anchors of contemporary American Jewish identity, will no longer be centers of identity formation for future generations of American Jews. Shaul Magid articulates a new, post-ethnic American Jewishness. He discusses pragmatism and spirituality, monotheism and post-monotheism, Jesus, Jewish law, sainthood and self-realization, and the meaning of the Holocaust for those who have never known survivors. Magid presents Jewish Renewal as a movement that takes this radical cultural transition seriously in its strivings for a new era in Jewish thought and practice.

In From Metaphysics to Midrash, Shaul Magid explores the exegetical tradition of Isaac Luria and his followers within the historical context in 16th-century Safed, a unique community that brought practitioners of Judaism, Christianity, and Islam into close contact with one another. Luria's scripture became a theater in which kabbalists redrew boundaries of difference in areas of ethnicity, gender, and the human relation to the divine. Magid investigates how cultural influences altered scriptural exegesis of Lurianic Kabbala in its philosophical, hermeneutical, and historical perspectives. He suggests that Luria and his followers were far from cloistered. They used their considerable skills to weigh in on important matters of the day, offering, at times, some surprising solutions to perennial theological problems.

Shaul Magid explores one of the most provocative and radical traditions of Hasidic thought, the school of Izbica and Radzin, that Rabbi Gershon Henokh founded in nineteenth-century Poland. Magid traces the intellectual history of this strand of Judaism into the present. He puts the Hasidism of Izbica-Radzin in context and provides a model for inquiry into other forms of Hasidism.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more.The Scourge of Jewish Nationalism is the first book-length study of the theopolitical writings of Rabbi Yoel Teitelbaum of Satmar (1887–1979). A towering figure in twentieth-century Judaism, Teitelbaum was the founder and spiritual leader of the ultra-Orthodox Satmar Hasidic sect, today the largest Hasidic sect in the world. He emerged in the post-Holocaust years as one of the most provocative thinkers in traditional Judaism. The book situates Teitelbaum’s dense rabbinic writing in the larger context of contemporary political thought and theology on questions of nationalism, messianism, and Jewish covenantal theology. Introducing readers to Teitelbaum’s anti-Zionist writings, Shaul Magid argues that Teitelbaum’s anti-Zionist ideas were among the most significant Jewish theological interventions of the twentieth century. Putting his work into dialogue with important philosophers, theologians, and theorists inside and outside of Judaism, The Scourge of Jewish Nationalism closely examines Teitelbaum’s work as an illustration of how the Jewish tradition challenges, and is challenged by, the modern nationalist project and its Jewish articulation in Zionism.

A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more.The Scourge of Jewish Nationalism is the first book-length study of the theopolitical writings of Rabbi Yoel Teitelbaum of Satmar (1887–1979). A towering figure in twentieth-century Judaism, Teitelbaum was the founder and spiritual leader of the ultra-Orthodox Satmar Hasidic sect, today the largest Hasidic sect in the world. He emerged in the post-Holocaust years as one of the most provocative thinkers in traditional Judaism. The book situates Teitelbaum’s dense rabbinic writing in the larger context of contemporary political thought and theology on questions of nationalism, messianism, and Jewish covenantal theology. Introducing readers to Teitelbaum’s anti-Zionist writings, Shaul Magid argues that Teitelbaum’s anti-Zionist ideas were among the most significant Jewish theological interventions of the twentieth century. Putting his work into dialogue with important philosophers, theologians, and theorists inside and outside of Judaism, The Scourge of Jewish Nationalism closely examines Teitelbaum’s work as an illustration of how the Jewish tradition challenges, and is challenged by, the modern nationalist project and its Jewish articulation in Zionism.

The life and politics of an American Jewish activist who preached radical and violent means to Jewish survivalMeir Kahane came of age amid the radical politics of the counterculture, becoming a militant voice of protest against Jewish liberalism. Kahane founded the Jewish Defense League in 1968, declaring that Jews must protect themselves by any means necessary. He immigrated to Israel in 1971, where he founded KACH, an ultranationalist and racist political party. He would die by assassination in 1990. Shaul Magid provides an in-depth look at this controversial figure, showing how the postwar American experience shaped his life and political thought.Magid sheds new light on Kahane’s radical political views, his critique of liberalism, and his use of the “grammar of race” as a tool to promote Jewish pride. He discusses Kahane’s theory of violence as a mechanism to assure Jewish safety, and traces how his Zionism evolved from a fervent support of Israel to a belief that the Zionist project had failed. Magid examines how tradition and classical Jewish texts profoundly influenced Kahane’s thought later in life, and argues that Kahane’s enduring legacy lies not in his Israeli career but in the challenge he posed to the liberalism and assimilatory project of the postwar American Jewish establishment.This incisive book shows how Kahane was a quintessentially American figure, one who adopted the radicalism of the militant Left as a tenet of Jewish survival.

The life and politics of an American Jewish activist who preached radical and violent means to Jewish survivalMeir Kahane came of age amid the radical politics of the counterculture, becoming a militant voice of protest against Jewish liberalism. Kahane founded the Jewish Defense League in 1968, declaring that Jews must protect themselves by any means necessary. He immigrated to Israel in 1971, where he founded KACH, an ultranationalist and racist political party. He would die by assassination in 1990. Shaul Magid provides an in-depth look at this controversial figure, showing how the postwar American experience shaped his life and political thought.Magid sheds new light on Kahane’s radical political views, his critique of liberalism, and his use of the “grammar of race” as a tool to promote Jewish pride. He discusses Kahane’s theory of violence as a mechanism to assure Jewish safety, and traces how his Zionism evolved from a fervent support of Israel to a belief that the Zionist project had failed. Magid examines how tradition and classical Jewish texts profoundly influenced Kahane’s thought later in life, and argues that Kahane’s enduring legacy lies not in his Israeli career but in the challenge he posed to the liberalism and assimilatory project of the postwar American Jewish establishment.This incisive book shows how Kahane was a quintessentially American figure, one who adopted the radicalism of the militant Left as a tenet of Jewish survival.

A collection of texts illustrating the complex reasons why Jews have contested or rejected the Zionist ideal over more than a centuryIn the decades since the founding of the state of Israel in 1948, many have equated Zionism with Jewish identity—and anti-Zionism with antisemitism. Few remember now that the Zionist movement triggered passionate debate among Jews, with many expressing ambivalence or opposition to the Zionist project. In Jewish Anti-Zionism, Shaul Magid and Zev Mishell have gathered a broad selection of documents, written between the late nineteenth century and the present day, many of them newly translated into English from multiple languages, revealing the rich variety of Jewish opposition to Zionism over the decades. Following Magid and Mishell’s authoritative introduction on the history of anti-Zionism among Jews, the book features dozens of texts by Jewish writers from diverse backgrounds discussing why they reject the Zionist idea as the best option for Jewish flourishing.The documents reflect a lively debate carried out though multiple forms—personal letters, essays, speeches, manifestos, newspaper columns, and extracts from learned treatises. The authors range from scholars and other thinkers writing well before the establishment of the state of Israel to well-known contemporary voices including Peter Beinart, Noam Chomsky, Naomi Klein, and Judith Butler. Magid and Mishell preface each text with a short introduction that offers historical and ideological context.

A collection of texts illustrating the complex reasons why Jews have contested or rejected the Zionist ideal over more than a centuryIn the decades since the founding of the state of Israel in 1948, many have equated Zionism with Jewish identity—and anti-Zionism with antisemitism. Few remember now that the Zionist movement triggered passionate debate among Jews, with many expressing ambivalence or opposition to the Zionist project. In Jewish Anti-Zionism, Shaul Magid and Zev Mishell have gathered a broad selection of documents, written between the late nineteenth century and the present day, many of them newly translated into English from multiple languages, revealing the rich variety of Jewish opposition to Zionism over the decades. Following Magid and Mishell’s authoritative introduction on the history of anti-Zionism among Jews, the book features dozens of texts by Jewish writers from diverse backgrounds discussing why they reject the Zionist idea as the best option for Jewish flourishing.The documents reflect a lively debate carried out though multiple forms—personal letters, essays, speeches, manifestos, newspaper columns, and extracts from learned treatises. The authors range from scholars and other thinkers writing well before the establishment of the state of Israel to well-known contemporary voices including Peter Beinart, Noam Chomsky, Naomi Klein, and Judith Butler. Magid and Mishell preface each text with a short introduction that offers historical and ideological context.

Hasidism Incarnate contends that much of modern Judaism in the West developed in reaction to Christianity and in defense of Judaism as a unique tradition. Ironically enough, this occurred even as modern Judaism increasingly dovetailed with Christianity with regard to its ethos, aesthetics, and attitude toward ritual and faith. Shaul Magid argues that the Hasidic movement in Eastern Europe constitutes an alternative "modernity," one that opens a new window on Jewish theological history. Unlike Judaism in German lands, Hasidism did not develop under a "Christian gaze" and had no need to be apologetic of its positions. Unburdened by an apologetic agenda (at least toward Christianity), it offered a particular reading of medieval Jewish Kabbalah filtered through a focus on the charismatic leader that resulted in a religious worldview that has much in common with Christianity. It is not that Hasidic masters knew about Christianity; rather, the basic tenets of Christianity remained present, albeit often in veiled form, in much kabbalistic teaching that Hasidism took up in its portrayal of the charismatic figure of the zaddik, whom it often described in supernatural terms.

Hasidism Incarnate contends that much of modern Judaism in the West developed in reaction to Christianity and in defense of Judaism as a unique tradition. Ironically enough, this occurred even as modern Judaism increasingly dovetailed with Christianity with regard to its ethos, aesthetics, and attitude toward ritual and faith. Shaul Magid argues that the Hasidic movement in Eastern Europe constitutes an alternative "modernity," one that opens a new window on Jewish theological history. Unlike Judaism in German lands, Hasidism did not develop under a "Christian gaze" and had no need to be apologetic of its positions. Unburdened by an apologetic agenda (at least toward Christianity), it offered a particular reading of medieval Jewish Kabbalah filtered through a focus on the charismatic leader that resulted in a religious worldview that has much in common with Christianity. It is not that Hasidic masters knew about Christianity; rather, the basic tenets of Christianity remained present, albeit often in veiled form, in much kabbalistic teaching that Hasidism took up in its portrayal of the charismatic figure of the zaddik, whom it often described in supernatural terms.

Born in Slutzk, Russia, in 1805, Elijah Zvi Soloveitchik is a largely forgotten member of the prestigious Soloveitchik rabbinic dynasty. Before Hayyim Soloveitchik developed the standard Brisker method of Talmudic study, or Joseph Dov Soloveitchik helped to found American Modern Orthodox Judaism, Elijah Soloveitchik wrote Qol Qore, a rabbinic commentary on the Gospels of Matthew and Mark. Qol Qore drew on classic rabbinic literature, and particularly on the works of Moses Maimonides, to argue for the compatibility of Christianity with Judaism. To this day, it remains the only rabbinic work to embrace the compatibility of Orthodox Judaism and the Christian Bible.In The Bible, the Talmud, and the New Testament, Shaul Magid presents the first-ever English translation of Qol Qore. In his contextualizing introduction, Magid explains that Qol Qore offers a window onto the turbulent historical context of nineteenth-century European Jewry. With violent anti-Semitic activity on the rise in Europe, Elijah Soloveitchik was unique in believing that the roots of anti-Semitism were theological, based on a misunderstanding of the New Testament by both Jews and Christians. His hope was that the Qol Qore, written in Hebrew and translated into French, German, and Polish, would reach Jewish and Christian audiences, urging each to consider the validity of the other's religious principles. In an era characterized by fractious debates between Jewish communities, Elijah Soloveitchik represents a voice that called for radical unity amongst Jews and Christians alike.

Born in Slutzk, Russia, in 1805, Elijah Zvi Soloveitchik is a largely forgotten member of the prestigious Soloveitchik rabbinic dynasty. Before Hayyim Soloveitchik developed the standard Brisker method of Talmudic study, or Joseph Dov Soloveitchik helped to found American Modern Orthodox Judaism, Elijah Soloveitchik wrote Qol Qore, a rabbinic commentary on the Gospels of Matthew and Mark. Qol Qore drew on classic rabbinic literature, and particularly on the works of Moses Maimonides, to argue for the compatibility of Christianity with Judaism. To this day, it remains the only rabbinic work to embrace the compatibility of Orthodox Judaism and the Christian Bible.In The Bible, the Talmud, and the New Testament, Shaul Magid presents the first-ever English translation of Qol Qore. In his contextualizing introduction, Magid explains that Qol Qore offers a window onto the turbulent historical context of nineteenth-century European Jewry. With violent anti-Semitic activity on the rise in Europe, Elijah Soloveitchik was unique in believing that the roots of anti-Semitism were theological, based on a misunderstanding of the New Testament by both Jews and Christians. His hope was that the Qol Qore, written in Hebrew and translated into French, German, and Polish, would reach Jewish and Christian audiences, urging each to consider the validity of the other's religious principles. In an era characterized by fractious debates between Jewish communities, Elijah Soloveitchik represents a voice that called for radical unity amongst Jews and Christians alike.

Against the gloomy forecast of "The Vanishing Diaspora", the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These "Jewish Revival" and "Jewish Renewal" projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed "lifestyle Judaism." This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency, which calls for a bottom-up empirical analysis of cultural creativity and the re-invention of Jewish tradition worldwide. Indeed, the trope of a "Jewish Renaissance" has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This volume explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post secular world.

Against the gloomy forecast of "The Vanishing Diaspora", the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These "Jewish Revival" and "Jewish Renewal" projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed "lifestyle Judaism." This range between institutionalized revival movements and ephemeral event-driven projects circumscribes a diverse space of creative agency, which calls for a bottom-up empirical analysis of cultural creativity and the re-invention of Jewish tradition worldwide. Indeed, the trope of a "Jewish Renaissance" has become both a descriptive category of an increasingly popular and scholarly discourse across the globe, and a prescriptive model for social action. This volume explores the global transformations of contemporary Jewishness, which give renewed meaning to identity, tradition, and politics in our post secular world.

How Yiddish changed to express and memorialize the trauma of the HolocaustThe Holocaust radically altered the way many East European Jews spoke Yiddish. Finding prewar language incapable of describing the imprisonment, death, and dehumanization of the Shoah, prisoners added or reinvented thousands of Yiddish words and phrases to describe their new reality. These crass, witty, and sometimes beautiful Yiddish words – Khurbn Yiddish, or "Yiddish of the Holocaust" – puzzled and intrigued the East European Jews who were experiencing the metamorphosis of their own tongue in real time. Sensing that Khurbn Yiddish words harbored profound truths about what Jews endured during the Holocaust, some Yiddish speakers threw themselves into compiling dictionaries and glossaries to document and analyze these new words. Others incorporated Khurbn Yiddish into their poetry and prose. In Occupied Words, Hannah Pollin-Galay explores Khurbn Yiddish as a form of Holocaust memory and as a testament to the sensation of speech under genocidal conditions.Occupied Words investigates Khurbn Yiddish through the lenses of cultural history, philology, and literary interpretation. Analyzing fragments of language consciousness left behind from the camps and ghettos alongside the postwar journeys of three intellectuals—Nachman Blumental, Israel Kaplan and Elye Spivak—Pollin-Galay seeks to understand why people chose Yiddish lexicography as a means of witnessing the Holocaust. She then turns to the Khurbn Yiddish words themselves, focusing on terms related to theft, the German-Yiddish encounter and the erotic female body. Here, the author unearths new perspectives on how Jews experienced daily life under Nazi occupation, while raising questions about language and victimhood. Lastly, the book explores how writers turned ghetto and camp slang into art—highlighting the poetry and fiction of K. Tzetnik (Yehiel Di-Nur) and Chava Rosenfarb. Ultimately, Occupied Words speaks to broader debates about cultural genocide, asking how we might rethink the concept of genocide through the framework of language.

The work of Elliot R. Wolfson has profoundly influenced the fields of Jewish studies as well as philosophy and religion more broadly. His radically new approaches have created pioneering ways of analyzing texts and thinking about religion through the lens of gender, sexuality, and feminist theory. The contributors to New Paths in Jewish and Religious Studies: Essays in Honor of Professor Elliot R. Wolfson, many of whom are internationally renowned scholars, hearken from diverse fields. Each has learned from and collaborated with Wolfson as student or colleague, and each has expanded the new scholarly directions initiated by Wolfson's groundbreaking work. Wolfson's scholarship gives us innovative ways to think about Judaism and a fresh understanding of religion. Not only a scholar, Wolfson is one of the most important Jewish thinkers of our day. Chapters are grouped according to the categories of religion, Jewish thought and philosophy, and a focused section on Kabbalah, Wolfson's primary specialization. The volume concludes with a bibliography of Wolfson's published work and a selection of his poetry.

The work of Elliot R. Wolfson has profoundly influenced the fields of Jewish studies as well as philosophy and religion more broadly. His radically new approaches have created pioneering ways of analyzing texts and thinking about religion through the lens of gender, sexuality, and feminist theory. The contributors to New Paths in Jewish and Religious Studies: Essays in Honor of Professor Elliot R. Wolfson, many of whom are internationally renowned scholars, hearken from diverse fields. Each has learned from and collaborated with Wolfson as student or colleague, and each has expanded the new scholarly directions initiated by Wolfson's groundbreaking work. Wolfson's scholarship gives us innovative ways to think about Judaism and a fresh understanding of religion. Not only a scholar, Wolfson is one of the most important Jewish thinkers of our day. Chapters are grouped according to the categories of religion, Jewish thought and philosophy, and a focused section on Kabbalah, Wolfson's primary specialization. The volume concludes with a bibliography of Wolfson's published work and a selection of his poetry.

Piety and Rebellion examines the span of the Hasidic textual tradition from its earliest phases to the 20th century. The essays collected in this volume focus on the tension between Hasidic fidelity to tradition and its rebellious attempt to push the devotional life beyond the borders of conventional religious practice. Many of the essays exhibit a comparative perspective deployed to better articulate the innovative spirit, and traditional challenges, Hasidism presents to the traditional Jewish world. Piety and Rebellion is an attempt to present Hasidism as one case whereby maximalist religion can yield a rebellious challenge to conventional conceptions of religious thought and practice.

Piety and Rebellion examines the span of the Hasidic textual tradition from its earliest phases to the 20th century. The essays collected in this volume focus on the tension between Hasidic fidelity to tradition and its rebellious attempt to push the devotional life beyond the borders of conventional religious practice. Many of the essays exhibit a comparative perspective deployed to better articulate the innovative spirit, and traditional challenges, Hasidism presents to the traditional Jewish world. Piety and Rebellion is an attempt to present Hasidism as one case whereby maximalist religion can yield a rebellious challenge to conventional conceptions of religious thought and practice.

Piety and Rebellion examines the span of the Hasidic textual tradition from its earliest phases to the 20th century. The essays collected in this volume focus on the tension between Hasidic fidelity to tradition and its rebellious attempt to push the devotional life beyond the borders of conventional religious practice. Many of the essays exhibit a comparative perspective deployed to better articulate the innovative spirit, and traditional challenges, Hasidism presents to the traditional Jewish world. Piety and Rebellion is an attempt to present Hasidism as one case whereby maximalist religion can yield a rebellious challenge to conventional conceptions of religious thought and practice.

Piety and Rebellion examines the span of the Hasidic textual tradition from its earliest phases to the 20th century. The essays collected in this volume focus on the tension between Hasidic fidelity to tradition and its rebellious attempt to push the devotional life beyond the borders of conventional religious practice. Many of the essays exhibit a comparative perspective deployed to better articulate the innovative spirit, and traditional challenges, Hasidism presents to the traditional Jewish world. Piety and Rebellion is an attempt to present Hasidism as one case whereby maximalist religion can yield a rebellious challenge to conventional conceptions of religious thought and practice.

A timely, progressive collection of essays on the Jewish relationship to Zionism and exile.What is exile? What is diaspora? What is Zionism? Jewish identity today has been shaped by prior generations’ answers to these questions, and the future of Jewish life will depend on how we respond to them in our own time. In The Necessity of Exile: Essays from a Distance, celebrated rabbi and scholar Shaul Magid offers an essential contribution to this intergenerational process, inviting us to rethink our current moment through religious and political resources from the Jewish tradition.On many levels, Zionism was conceived as an attempt to “end the exile” of the Jewish people, both politically and theologically. In a series of incisive essays, Magid challenges us to consider the price of diminishing or even erasing the exilic character of Jewish life. A thought-provoking work of political imagination, The Necessity of Exile reclaims exile as a positive stance for constructive Jewish engagement with Israel|Palestine, antisemitism, diaspora, and a broken world in need of repair.

New and classic explorations of the work of Rabbi Nahman of Bratslav, a major Hasidic thinker, using a wide range of approaches.Rabbi Nahman of Bratslav was one of the most celebrated masters of late Jewish mysticism and Hasidism, and his writings have become classics. This volume brings together translations of three seminal studies on Rabbi Nahman in German, Hebrew, and Yiddish with six new studies from scholars in various fields of Jewish studies. The presentation of new scholarly work widens the conversation about Hasidism in general and Rabbi Nahman in particular by viewing his ideology from the perspective of contemporary hermeneutic, philosophical, and literary perspectives incorporating the insights of postmodernism, gender theory, and literary criticism. New ground is covered in essays on Rabbi Nahman's attitude toward death, his approach to gender, his interpretation of circumcision, the impact of his tales on Yiddish literature, and his hermeneutic theory. The combination of classic and new studies in God's Voice from the Void offers a window into the trajectory of scholarship on Hasidism, including ways in which contemporary scholars of Hasidism and Hasidic literature both continue and develop the work of their predecessors.