In this wide-ranging discussion of Kabbalah—from the mystical trends of medieval Judaism to modern Hasidism—one of the world’s foremost scholars considers different visions of the nature of the sacred text and of the methods to interpret it. Moshe Idel takes as a starting point the fact that the postbiblical Jewish world lost its geographical center with the destruction of the temple and so was left with a textual center, the Holy Book. Idel argues that a text-oriented religion produced language-centered forms of mysticism. Against this background, the author demonstrates how various Jewish mystics amplified the content of the Scriptures so as to include everything: the world, or God, for example. Thus the text becomes a major realm for contemplation, and the interpretation of the text frequently becomes an encounter with the deepest realms of reality. Idel delineates the particular hermeneutics belonging to Jewish mysticism, investigates the progressive filling of the text with secrets and hidden levels of meaning, and considers in detail the various interpretive strategies needed to decodify the arcane dimensions of the text.

Invited to answer questions about his relationship to Judaism, Jacques Derrida spoke through Franz Kafka: As for myself, I could imagine another Abraham.He explores the movement between growing up Jewish, becoming Jewish,and Jewish beingor existence. In his essay The Other Abraham,which appears here in English for the first time, he imagines other Abrahams in light of the proclaimed universalism of philosophy and its recent fragmentation into philosophemes.Thus we no longer confront Judaismbut Judeity,multiple Judaisms and Jewish existences, manifold ways of being and writing as a Jew--in Derrida's case, as a French-speaking Algerian deprived of, then restored to French nationality in the 1940s.Contributions contrast Derrida's thought with philosophical predecessors such as Rosenzweig, Levinas, Celan, and Scholem, and trace confluences between deconstruction and Kabbalah. Derrida's relationship to the universalist aspirations in contemporary theology is also discussed, and an evaluation is offered of his late autobiographical writings.

The fourth Guerrieri in the series. An investigation into the disappearance of a poor little rich girl in Southern Italy.

Through an unusual investigation of kabbalistic commentaries on prayer and ritual from the viewpoint of cultural semiotics, this book attempts to illuminate the features of a lasting Jewish tradition, showing in particular the relevance of ordering structures in Sephardi Kabbalah.

This book presents a collection of articles that put forward original research and significant insight regarding several key issues related to knowledge and language in Middle Eastern societies. The aspects studied include: the role of knowledge and language in affirming and negating political agendas and self-identities within areas of conflict and tension; ideas regarding the usefulness and interaction of religious and secular knowledge; and the attributes that render knowledge and language, especially that which is believed to be of divine origin, outstanding and worthy of admiration. The selection of studies has been purposefully diverse to include a variety of languages, including Arabic, Turkish, Hebrew and Persian, within multiple traditions, including Hellenism, Judaism, Christianity, and Islam, while focussing on a range of periods, from the classical to the mediaeval to the modern, and examining a range of issues, such as methods of analysing and interpreting Persian, Turkish and Arabic literature, literary and other attributes of the Bible and the Qur’an, diglossic languages, the Turkish modernisation project, Turkish-Kurdish tensions, Andalusian music, Azerbaijani politics, and the Israeli-Palestinian conflict. By underlining the substantial commonalities that exist between such seemingly different fields of research, the book highlights the idea—increasingly on the wane in departments of Middle Eastern Studies across many universities—that a shared area of study, viz. the Middle East, naturally and inherently entails a shared cultural, historical, and sociological milieu. It suggests that academics who engage in different branches of research related to this area should—rather than focussing singly on their own field—avail substantially and meaningfully of one another’s scholarship, learn from each other’s methodologies, and collectively build upon a body of knowledge that should never be seen as dissociated.

In this book, the world's foremost scholar of Kabbalah explores the understanding of erotic love in Jewish mystical thought. Encompassing Jewish mystical literatures from those of late antiquity to works of Polish Hasidism, Moshe Idel highlights the diversity of Kabbalistic views on eros and distinguishes between the major forms of eroticism. The author traces the main developments of a religious formula that reflects the union between a masculine divine attribute and a feminine divine attribute, and he asks why such an "erotic formula" was incorporated into the Jewish prayer book. Idel shows how Kabbalistic literature was influenced not only by rabbinic literature but also by Greek thought that helped introduce a wider understanding of eros. Addressing topics ranging from cosmic eros and androgyneity to the affinity between C. J. Jung and Kabbalah to feminist thought, Idel's deeply learned study will be of consuming interest to scholars of religion, Judaism, and feminism.

In The Hasidic Moses, Aryeh Wineman invites readers to join him on a journey through various eighteenth- and nineteenth-century Hasidic texts that interpret the life of Moses. Such texts read their own accent on spirituality and innerness along with their conceptions of community and spiritual leadership into the biblical account of Moses. Wineman reveals the ways in which historical Hasidic voices interpreted both the Exodus from Egypt and the scene of Revelation at Sinai as statements concerning what occurs constantly in our lives at all times. In addition, Wineman shows how Hasidic readers embraced the idea that Moses had to die in order that his soul might return to the world in the righteous and holy ones of every generation, and that the presence of Moses actually transcends time and is present in spiritual understanding as it unfolds at any moment in any period.