SUNY series in Judaica: Hermeneutics, Mysticism, and Religion – serie

Provides an introduction to the world of the Kabbalah, focusing on both the Kabbalist as a person and the major teachings of the Kabbalah.This book acquaints the reader with the world of the Kabbalah. The first part discusses the Kabbalist as a person: the personal transmission of Kabbalistic traditions, the Kabbalist's qualities and qualifications, prerequisites and early preparations, risks and achievements, as well as techniques for uncovering mysteries and the sources of revelations. The second part deals with the major themes in the teachings of the Kabbalah, such as the doctrine of the Sefirot, the Sitra–Ahra-good and evil, the creation of the world, the status of the Torah and its commandments, the doctrine of the soul and the transmigration of souls. In treating these issues, the book also notes the assimilation of Kabbalistic notions in Jewish religious customs.

This book examines Torah and its interpretation both as a recurring theme in the early rabbinic commentary and as the very practice of the commentary. It studies the phenomenon of ancient rabbinic scriptural commentary in relation to the perspectives of literary and historical criticisms and their complex intersection. The author discusses extensively the nature of ancient commentary, comparing and contrasting it with the antecedents in the pesharim of the Dead Sea Scrolls and the allegorical commentaries of Philo of Alexandria. He develops a model for a dynamic understanding of the literary structure and sociohistorical function of early rabbinic commentary, and then applies this model to the Sifre - to the oldest extant running commentary to Deuteronomy and one of the oldest rabbinic collections of exegesis.Fraade examines the commentary's representation of revelation and its reception at Mt. Sinai, with particular attention to its fractured refiguration and interrelation of Scripture, tradition, and history. He discusses the commentary's discursive empowering of the class of sages in their collective self-understanding as Israel's authorized teachers, leaders, legislators, and judges. The author also probes the tension between Torah and nature as witnesses to Israel's covenant with God.

This book traces one exegetical, interpretative principal, divine accommodation, in Jewish and Christian thought from the first to the nineteenth century. The focus is upon major figures and the place of accommodation in their work.Divine accommodation, the idea that divine revelation had to be attuned to the human condition, is a vital interpretive device in the history of both Judaism and Christianity. Accommodation is present not only in the language, style, and tone of Scripture but in all of human history. This is the first systematic study of the concept of accommodation, and shows how both religions employed the same interpretative tool for different purposes and to different ends.

The earliest medieval Jewish mystical writings, or kabbalah, date from the late twelfth and early thirteenth centuries. This is the first book to focus on the most prodigious group active at that time-the 'Circle of Contemplation'.The 'Circle of Contemplation' generated a mystical theology that differs radically from mainstream kabbalistic theosophy. Two of this group's penetrating speculations on God and the origins of the universe are The Book of Contemplation and The Fountain of Wisdom. A meticulous and systematic study of these writings forms the core of this book.Verman discovered that the 'Circle of Contemplation' produced a series of distinct treatises, each entitled The Book of Contemplation and attributed to the same fictitious author. These treatises, embodying one of the most intriguing puzzles of medieval literature, are included here.The author concludes that these writings were a product of thirteenth-century Spain, not France, as claimed by Gershom Scholem. His conclusion engendered a critical evaluation of the premises of Scholem's historiography of early medieval Jewish mysticism.

This book represents the first wide-scale presentation and interpretation of pre-kabbalistic, Jewish mysticism. This is the Hekhalot or Merkavah mysticism. The emphasis is on the conceptions of God, the angels, and man that the texts provide and that are the framework of the Judaic world view in late antiquity and the early Middle Ages.This interpretation is based on the major works of this early Jewish mysticism: Hekhalot Rabbati ("The Greater Palaces"), Hekhalot Zutarti ("The Lesser Palaces"), Ma'aseh Merkavah ("The Working of the Chariot"), Merkavah Rabbah ("The Great Chariot)" and the Third (Hebrew) Book of Enoch. Many quotations from this largely unknown body of esoteric literature are included.The experience of the mystical heroes of this literature moves between the two poles of the heavenly journey-between the ascent of the mystic through the seven palaces to the Throne of Glory and the adjuration, the attempt to invoke God and his angels in order to force them to fulfill man's will. Both are permeated by magic, and the world view of this first stage of Jewish mysticism is thus deeply magical. The circles which formed it were concerned with nothing less than a radical transformation of the world of normative Judaism that for centuries was determined by the Rabbis.

This book is a study of the Habad Hasidism movement, an influential part of the Hasidic Movement, which originated in the eigteenth century. Habad was founded by Rabbi Shneur Zalman of Liadi (1745-1813) who established a Hasidic community in Belorussia and who set forth the new Habad doctrine in a book entitled Tanya (Likutey Amarim). This doctrine expounded the mystical ideas underlying the quest for God. Its essential innovation lay in the formulation of a religious outlook which concentrated upon perceiving the divinity: its essence, its nature, the stages of its manifestation, its characteristics, its perfection, its differing wills, its processes, the significance of its revelation and the possibilities of its perception. This conception generated a profound transformation of religious worship and was the cause of great controversy throughout the Jewish world.

This book analyzes the use of symbolism and theurgy in two sections of the Zohar, the central text of the kabbalah. These compositions, Tiqqunei ha-Zohar and Ra'aya Meheimna have been particularly loved by kabbalists. Giller demonstrates the significance of their contributions to theosophical kabbalah.

Approaches Hasidism as an important stage in Jewish mysticism, rather than as a mere reaction to or result of historical and social forces.

Moses Mendelssohn, the author of numerous works on natural theology and ethics, was also the first modern philosopher of Judaism. This book places Mendelssohn's thought within the context of the Leibnizian-Wolffian school, the writings of Kant and Lessing and other major figures of the Enlightenment, and within the age-old tradition of Jewish rationalism. More than any previous treatment of this subject, it questions the extent to which Mendelssohn truly succeeded in reconciling his allegiance to the philosophy of the Enlightenment with his adherence to Judaism.

Relates the various strata of Halevi's Book of Kuzari to the different periods of Halevi's philosophical development.This book is the first to describe the development of Halevi's thought with a view to reaching a better understanding of its inherent systematic difficulties, as well as enabling identification of the various strata of the book belonging to different periods in his philosophical development.The first part describes a kind of Aristotelian philosophy which seems to be espoused by Halevi himself before writing the Kuzari. The second part concerns itself with his early thought as expressed in certain parts of the Book of Kuzari. At this stage his thought is still faithful to the essentials of the Aristotelian philosophy and its primary function is to combat Karaism. Intra-systematic and extra-systematic difficulties peculiar to this thought give rise to the next stage in the development of his philosophy, which is described in the third part. This later thought is also distinguished by its strong emphasis on concrete human experience. During this period, Halevi retreats from many principles of Aristotelianism, and his major intention is to justify his new position. The fourth part deals with the dialectical unity of the Kuzari which is also reflected by the literary genre of this book as story and dialogue.

Compares Rabbinic midrash and Patristic exegesis in late antiquity and provides an introduction to the various forms of Patristic literature.By comparing interpretations of the Hebrew Bible by Jews, Christians, and Gnostics in Late Antiquity, this book provides a unique perspective on these religious movements in Palestine. Rival interpretations of the early Church and the Midrash are set against the backdrop of the pagan critique of these religions and the gnostic threat that grew within both Christianity and Judaism. The comparison of the exegetical works of Christianity and Judaism illuminates the later development of the two religions and offers fresh insight into the Bible itself.

A strategy for reading Heschel's major works, as well as a new route to understanding religious writing in general: a lucid study of modern religious and ethical thought using literary criticism.Holiness in Words: Abraham Joshua Heschel's Poetics of Piety is both an introduction to reading Heschel's works in English, and an in-depth study of the way his literary style can transform the consciousness of readers. Heschel's life and works respond to the contemporary crisis in religion, formulating positions on faith and despair, racism and social justice, the Holocaust, interreligious dialogue, and the availability of God's presence. We study Heschel's theory and use of literary language, his "poetics of piety," in order to elucidate his narrative strategy to teach God-centered (or prophetic) thinking.The book traces the major themes of his "depth theology," awe and radical amazement, the meaning of symbol, ritual, prayer, and mystical insight. Historical and biographical information clarifies Heschel's implicit polemic with Martin Buber and a supplemental study guide provides sources for each chapter and suggestions for further thought and discussion.

A rigorous analysis of Maimonides' and Nahmanides' explanations of the Mosaic commandments that challenges received notions of the relation between these two seminal thinkers.A central topic in medieval Jewish philosophy and thought was the explanation of the Mosaic commandments. From Philo and Saadiah on, thinkers sought to uncover "reasons for the commandments" (ta'amei ha-mitzvot) both to demonstrate the rationality of divine legislation and to motivate performance of the commandments. Like many received topics, this enterprise was radically transformed in the hands of Maimonides.In this first book-length treatment of a subject that has been relatively overlooked by scholars since Isaac Heinemann's classic work in the 1950s, Josef Stern offers an original analysis of two major themes in Maimonides' explanation of the Law and its impact on Nahmanides. The first theme is Maimonides' reconceptualization of the huqqim, those commandments that were traditionally asserted either to have no reason or a reason that is unknown or unknowable. The second theme is Maimonides' application of his method of multi-leveled interpretation that treats texts as parables with "external" and "internal" meaning to the explanation of commandments with multiple reasons. Both of these innovative modes of explanation are adopted by Nahmanides, who refined and adapted Maimonides' structures of interpretation to express diametrically opposed contents. From this perspective there emerges a picture of the relation between these two seminal figures of medieval Judaism that is much more subtle than the received opinion that bluntly opposes them, the radical arch rationalist against the mystical traditionalist.Inquiry into ta'amei ha-mitzvot served as a locus for discussion of a broad range of philosophical topics: the attributes of God, the grounds of law and legal obligation, the structure of explanation and interpretation, idolatry, friendship and love, the status of astrology and magic, and attitudes toward the body. Stern demonstrates both the philosophical importance of these topics in Maimonides' and Nahmanides' thought and the relevance of their writings to contemporary philosophical discussions.

The first wide-scale presentation of a major Jewish mystic, the founder of the ecstatic Kabbalah.This book represents the first wide-scale presentation of a major Jewish mystic, the founder of the ecstatic Kabbalah. It includes a description of the techniques employed by his master, including the role of music. There is a discussion of the characteristics of his mystical experience and the erotic imagery by which it was expressed. Based on all the extant manuscript material of Abulafia, this book opens the way to a new understanding of Jewish mysticism. It points to the importance of the ecstatic Kabbalah for the later developments in mystical Judaism.

This book presents important topics regarding the more mystical trend of Kabbalah-the ecstatic Kabbalah. It includes the mystical union, the world of imagination, and concentration as a spiritual technique. The emphasis in the text is on the interaction between the "original" Spanish stage of Kabbalah and Muslim mysticism in the East, mainly in the Galilee. The influence of the Kabbalistic-Sufic synthesis on the later developments of Jewish mysticism is traced, thereby providing a more precise understanding of the history of Kabbalah as an interplay between the theosophical and ecstatic mystical experiences.

This is the first full-length, systematic study in English of Isaac Breuer, a founder of Agudat Israel, whose intellectual achievements reflected the world of Franz Rosenzweig and Martin Buber in an Orthodox mirror. It sheds light on an often neglected aspect of German Jewry's last phase and reclaims Breuer as a paradigmatic figure in the Jewish encounter with modernity.

Uriel Simon describes the fascinating controversy that raged from the tenth to the twelfth centuries regarding the theological status and literary genre of the Psalms. Saadiah Gaon, who initiated the controversy, claimed that the Psalter was a second Torah-the Lord's word to David-and by no means man's prayer to God. Salmon ben Yerucham and Yefet ben Ali insisted on the Karaite view that the Book of Psalms was the prophetic common prayerbook of Israel. Totally opposing both of these concepts, Rabbi Moses Ibn Giqatilah regarded the Psalms as non-prophetic prayers authored by different poets, beginning with David and ending with the captive Levites in the Babylonian exile. Finally, Rabbi Abraham Ibn Ezra reverted to the belief held by the Talmudic sages-that the Psalms were Israel's divinely inspired and most sacred poetry.The book also includes the full text of a previously unknown introduction to Ibn Ezra's lost commentary on the Psalms, which is much more elaborate and revealing than the introduction to his familiar classical commentary.

It is a work of sound scholarship dealing with an interesting historical figure and his unique cultural world. The author focuses correctly on the transition from Italian to Ottoman Jewish culture in the life of David Messer Leon and reveals much about the continuities and discontinuities between both societies. He nicely fuses social and intellectual history, and uses a life to illuminate a number of interesting and important cultural trends among early modern Jews, particularly the integration of kabbalah and philosophy, Humanism and Thomism. The presentation of the symbiotic nature of Jewish culture with contemporary intellectual trends and the appropriation of Christian theological strategies by a Jewish thinker to explain Judaism make this study a fascinating one.

This book traces one exegetical, interpretative principal, divine accommodation, in Jewish and Christian thought from the first to the nineteenth century. The focus is upon major figures and the place of accommodation in their work.Divine accommodation, the idea that divine revelation had to be attuned to the human condition, is a vital interpretive device in the history of both Judaism and Christianity. Accommodation is present not only in the language, style, and tone of Scripture but in all of human history. This is the first systematic study of the concept of accommodation, and shows how both religions employed the same interpretative tool for different purposes and to different ends.

This comprehensive history, the first to appear in English, gives a vivid portrayal of the Book of Esther's role in the intellectual and cultural life of Jews in the Middle Ages. Much of the study is based on material that exists only in manuscripts, and it introduces many exegetes hitherto unknown or unstudied.

This comprehensive history, the first to appear in English, gives a vivid portrayal of the Book of Esther's role in the intellectual and cultural life of Jews in the Middle Ages. Much of the study is based on material that exists only in manuscripts, and it introduces many exegetes hitherto unknown or unstudied.

This book deals with the "Book of Splendor" (Sefer ha-Zohar), the greatest achievement of Kabbalah and one of the most influential sources of Western mysticism. This book offers a new interpretation of the Zohar, analyzing both its theoretical content and its historical context; it also brings the theory and the history together by indicating the personal and autobiographical elements in the Zohar's teachings. The author delves into the issues of the messianic elements of the Zohar, the way it was written, and its relationship to Christianity, Gnosticism, and Talmudic literature.

This book deals with the "Book of Splendor" (Sefer ha-Zohar), the greatest achievement of Kabbalah and one of the most influential sources of Western mysticism. This book offers a new interpretation of the Zohar, analyzing both its theoretical content and its historical context; it also brings the theory and the history together by indicating the personal and autobiographical elements in the Zohar's teachings. The author delves into the issues of the messianic elements of the Zohar, the way it was written, and its relationship to Christianity, Gnosticism, and Talmudic literature.

This book deals with the nature and development of Jewish myth from the Talmudic period through Kabbalah to Hasidism. It describes the changes in this myth in its various stages and the external influences on it. The author shows that myth is in the essence of the Jewish religion and that, rather than being created out of external influences, Kabbalah is one of its manifestions. The book also deals with the related subject of Messianism, and delves into the special spiritual personalities of some messianic figures in Jewish history to show how myth was incarnate in them.

This is the first comprehensive philosophical-theological study of the mystical thought of Rabbi Abraham Isaac Kook (1865-1935), the Chief Rabbi of Palestine prior to the establishment of the state of Israel, and the great representative of the most significant renewal of the Jewish mystical thought in modern times. Rav Kook was the spiritual and hallachic authority who laid the foundation of religious Zionism. Discontent with "Hamizrakhi" political pragmatism, he envisioned Zionism as a movement of return and all-encompassing Jewish renaissance.This book dissolves the mist enveloping Rav Kook's writings and offers an understanding of his spiritual world. It presents and analyzes the systematic elements in his teaching and reveals the spiritual interests and fundamental approaches of his religious thought.

This is the first comprehensive philosophical-theological study of the mystical thought of Rabbi Abraham Isaac Kook (1865-1935), the Chief Rabbi of Palestine prior to the establishment of the state of Israel, and the great representative of the most significant renewal of the Jewish mystical thought in modern times. Rav Kook was the spiritual and hallachic authority who laid the foundation of religious Zionism. Discontent with "Hamizrakhi" political pragmatism, he envisioned Zionism as a movement of return and all-encompassing Jewish renaissance.This book dissolves the mist enveloping Rav Kook's writings and offers an understanding of his spiritual world. It presents and analyzes the systematic elements in his teaching and reveals the spiritual interests and fundamental approaches of his religious thought.

The first book to deal with the Jewish thought of Leo Strauss.This is the first book to deal with the Jewish thought of Leo Strauss. Known primarily as one of the leading contemporary political thinkers, this book reveals another side of Leo Strauss-as one of the most important Jewish thinkers of the present century. The author presents the Jewish thought of Leo Strauss as powerful, original, and provocative, but also as essential for grasping the true character of Strauss's thought. His Jewish thought may prove to be the key to the proper understanding of his philosophic thought as a whole.

The first book to deal with the Jewish thought of Leo Strauss.This is the first book to deal with the Jewish thought of Leo Strauss. Known primarily as one of the leading contemporary political thinkers, this book reveals another side of Leo Strauss-as one of the most important Jewish thinkers of the present century. The author presents the Jewish thought of Leo Strauss as powerful, original, and provocative, but also as essential for grasping the true character of Strauss's thought. His Jewish thought may prove to be the key to the proper understanding of his philosophic thought as a whole.

This book analyzes the use of symbolism and theurgy in two sections of the Zohar, the central text of the kabbalah. These compositions, Tiqqunei ha-Zohar and Ra'aya Meheimna have been particularly loved by kabbalists. Giller demonstrates the significance of their contributions to theosophical kabbalah.