Search Results
e.r. Malachi. Vivid descriptions of life in the Zeitlin household are found in Zeitlin’s son elkhonen’s memoir, In a Literarishn Shtub, published posthumously in Buenos aires, 1946. see now arthur Green, Hasidic Spirituality for a New Era: The Religious Writings of Hillel Zeitlin, classics of
[in reality] a part of the fourth intention, because when the desire grows and the lust increases, comes that [medical] harm, and whoever keeps himself from [this increased lust] will be saved from that harm.} For Rabad, sexual relations can be motivated by various reasons. Having sex in order to
, a person who succeeds in rising to very high spiritual levels can reach yet another level of holiness. All these levels are worthy, and, for the vast majority of the population, there is no need to reach the highest of all. Living life according to Torah and Halakhah is a holy act, especially today
Rensi’s view may be harmonised with Spinoza’s idea of intellectual life as the supreme good, along with the morality based on this principle. In the final part of this paper, I will claim that although Rensi’s image of Spinoza as a sceptic may be considered an interesting but questionable theoretical
collections, for the spiritual work within Judaism and its most decisive centers, that has motivated us to take these steps.” Gershom Scholem to Leo Baeck, 2 June 1946, in Scholem, A Life in Letters , 336. 47 For an introduction to Scholem’s relationship to the Hebrew language, see Schatz, “Hebräisch,” esp
a “forger” who was motivated by monetary gain, as Graetz would have it. This strategy, however, of occupying the middle ground was simply too weak a defense in the face of Graetz’s standing at the time, which was prior to Scholem’s successful grounding of the field of Jewish mysticism. In his 1926
thoughts into Solomon’s words? Various considerations have led me to support this assumption; alongside a consistent effort to sustain the traditional stance that life in the hereafter is the final reward for he who attains knowledge of the immaterial existents, contradictions, inconsistencies, open
. It is this same flow that, from the very beginning of creation, never ceased and therefore constantly produces life. According to the theosophical doctrine with which Genazzano seems to be familiar, such an emanation does not have a chronological development, because it is eternal and continuous
and loosening of the observance of the miṣwot (Jewish commandments). In contrast, Śefat Emet sought to promote a model of Hebrew modernisation motivated by self-agency and inspired by the “revival” of Hebrew language and culture that had been taking place in the Palestinian Yishuv since the
had a major influence over Narboni’s life and work. His father Joshua started teaching the Guide to him when he was thirteen years old, sometime in the early fourteenth century. Some fifty years later, between 1355 and 1362, Narboni composed his concluding treatise, a comprehensive commentary on the