The Kabbalistic Murder Code is an original and innovative Israeli thriller that was written for all those having an interest in Kabbalah. It incorporates two seemingly unconnected elements: a string of strange murders and the deciphering of ancient Kabbalistic texts, along with their hidden and mystical meanings. A professor from Jerusalem, an expert in decoding ancient Hebrew manuscripts, is hired to carry out a mysterious task, one that sends him to three continents. He becomes entangled in a web of murders that leave him deeply puzzled. However, he quickly discovers that if he does not succeed in deciphering the enigmatic manuscripts, through his in-depth knowledge of Kabbalah, the lives of many people - including his own family - will be endangered. Interwoven within this exciting tale are curious passages reviewing the many conquests that the city of Jerusalem has endured during its long history. Their relevance and significance become clear only at the end of the book. The Kabbalistic Murder Code is an exciting and fast-paced thriller. Thanks to its unique structure and enriching subject matter (the secret wisdom of Kabbalah), you simply cannot put it down. The drama's surprising solution integrates Kabbalistic elements and weaves the whole to a magical picture, leaving the reader almost breathless. It has been translated to date into four languages. Scroll up and grab a copy today.

International Bestseller: “A moody, tightly constructed historical thriller . . . a good mystery story and an effective evocation of a faraway time and place.” —The New York Times After Jews living in sixteenth-century Portugal are dragged to the baptismal font and forced to convert to Christianity, many of these New Christians persevere in their Jewish prayers and rituals in secret and at great risk; the hidden, arcane practices of the kabbalists, a mystical sect of Jews, continue as well. One such secret Jew is Berekiah Zarco, an intelligent young manuscript illuminator. Inflamed by love and revenge, he searches, in the crucible of the raging pogrom, for the killer of his beloved uncle Abraham, a renowned kabbalist, discovered murdered in a hidden synagogue along with a young girl in dishabille. Risking his life in streets seething with mayhem, Berekiah tracks down answers among Christians, New Christians, Jews, and the fellow kabbalists of his uncle, whose secret language and codes by turns light and obscure the way to the truth he seeks. A marvelous story, a challenging mystery, and a telling tale of the evils of intolerance, The Last Kabbalist of Lisbon both compels and entertains. “The story moves quickly . . . a literary and historical treat.” —Library Journal ''Remarkable . . . The fever pitch of intensity Zimler maintains is at times overwhelming but never less than appropriate to the Hieronymous Bosch-like landscape he describes. Simultaneously, though, he is able to capture, within the bedlam, quiet moments of tenderness and love.” —Booklist (starred review)

This is the first translation with commentary of selections from The Zohar, the major text of the Kabbalah, the Jewish mystical tradition. This work was written in 13th-century Spain by Moses de Leon, a Spanish scholar.

The Phoenician Code is a novel based on astounding historical and religious facts. Manipulated by the underground lobby since the coming of Christ, and revealed today by The Phoenician Code, those hidden facts come to light to reassess some major realities. Much more than just an antithesis to The DaVinci Code. What is true and what is false in the Old Testament? What is the relation between Cyrus II and the Babylonian Brotherhood, the founding brothers of the Hebrew people? Why was Cyrus II called the Messiah in the Old Testament? Who were Rashi's Templars and what were they searching for in Jerusalem? Who was the "Head" they venerated? Who were the Scottish and York Rite Freemasons in some additional degrees and why they considered the Tower of Babel as important as the Temple of Solomon? What is true and what is false in the New Testament? Why have we been manipulated to believe that a Galilean is a Jew, although Galilee has been considered as Gelil Haggoyim, which is translated into "Circle of the Gentiles," or "Galilee of the Nations," the "Galilee of the non-Jews." Was Jesus Galilean-Phoenician? What did the Galileans believe in? Why was Jesus named "Immanuel," meaning "El with us." Why were there two Bethlehems? The Phoenician Code answers all these questions and more...

This book explores the emergence of the fundamental political concepts of medieval Jewish thought, arguing that alongside the well known theocratic elements of the Bible there exists a vital tradition that conceives of politics as a necessary and legitimate domain of worldly activity that preceded religious law in the ordering of society. Since the Enlightenment, the separation of religion and state has been a central theme in Western political history and thought, a separation that upholds the freedom of conscience of the individual. In medieval political thought, however, the doctrine of the separation of religion and state played a much different role. On the one hand, it served to maintain the integrity of religious law versus the monarch, whether canon law, Islamic law, or Jewish law. On the other hand, it upheld the autonomy of the monarch and the autonomy of human political agency against theocratic claims of divine sovereignty and clerical authority. Postulating the realm of secular politics leads the author to construct a theory of the precedence of politics over religious law in the organization of social life. He argues that the attempts of medieval philosophers to understand religion and the polity provide new perspectives on the viability of an accommodation between revelation and legislation, the holy and the profane, the divine and the temporal. The book shows that in spite of the long exile of the Jewish people, there is, unquestionably, a tradition of Jewish political discourse based on the canonical sources of Jewish law. In addition to providing a fresh analysis of Maimonides, it analyzes works of Nahmanides, Solomon ibn Adret, and Nissim Gerondi that are largely unknown to the English-speaking reader. Finally, it suggests that the historical corpus of Jewish political writing remains vital today, with much to contribute to the ongoing debates over church-state relations and theocratic societies.