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Joel Kraemer and Josef Stern

merciful, the compassionate" (bismi'llah al-rahman al-rahim). For brief com- ments, though the references are incomplete, see Saul Lieberman's Introduction to his edition of Hilkhoth Ha-Yerushalmi (The Laws of the Palestinian Talmud) of Rabbi Moses ben Maimon (Heb.) (New York/Jerusalem, 1947), p. 5, n. 7

Tamar Ross

of the Talmudic adage that in the generation preceding the Messianic era, Hutzpa will reign. He interprets this Hutzpa as the coarseness required for the revelation of the highest secrets of Torah. See, for example, Arpelei Tohar, 42. 18 Arpelei Tohar, 44-45. 19 OrotHakodeshI, 110-111. 20 See Harav

Aubrey L. Glazer

for sharing his reflections on this expression. Compare with Maria Eva Subtelny, “The Tale of the Four Sages Who Entered the ‘Pardes’: A Talmudic Enigma from a Persian Perspective,” Jewish Studies Quarterly 11, nos. 1–2 (2004): 3–58. 64 Dancing behind the veil of this expression of יטמ אלו יטמ or mati

Avi Elqayam

describe ultimate happiness is that of the ḥuppa , literally “wedding canopy,” and by metonymy, the marriage ceremony itself. In this connection the author interprets the following talmudic saying: Rabba in the name of R. Joḥanan said: The Holy One, blessed be He, will make seven canopies for each

Jacob Joshua Ross

hidden source from which all being emanates or as the inner life force that pulsates throughout the cos- mos. One of the basic expressions of this new relation in Talmudic literature is in the explanation given for the fact that God is referred to in Mishnaic Hebrew as "the place." The explanation

Dov Schwartz

, capable of annihilating it at will. In this respect the biblical concept of the divine is quite distinct from the Near Eastern nature gods, which are immanent in the natural world. The midrashic-aggadic tradition of the Talmud, while not presenting a systematic theology, in:troduces no essential changes

Allan Nadler

objective is the correct practice of the commandments. Consistent with this prag- matic, praxis-oriented approach to talmud torah, he maintains that the chief criterion of spiritual distinction in Judaism is halakhic observance, not academic excellence: The most important thing in the study of Torah is to

Robert Erlewine

hand, but rather each seeks to utilize elements of it to further his own highly original account of prophetic Judaism. 4 Cohen appropriates the 2 For example, see Michael Fishbane, “Biblical Prophecy,” 62–81; and Nahum Glatzer, “A Study of the Talmudic-Midrashic Interpretation of Prophecy,” in Essays

“A Community Should Be Present as He Prays so that He Can Bind Himself with Their Soul”

R. Nahman’s Vision of the Birds and Its Origins in the Zohar

Moshe Goultschin

points of blindness that are manifested in his various descriptions of R. Shimon bar Yohai in the Zohar (and in other sources, such as the Babylonian Talmud and the aggadah), but in all of these cases he was careful not to direct his criticism against the figure of R. Shimon himself. The Bratslaver

Phenomenology and Ritual Practice

For Broadening Contemporary Philosophical Study of Religious Experience

Christina M. Gschwandtner

religious experience—and Lévinas himself was profoundly suspicious of Jewish mysticism and focused entirely on the interpretation of Talmudic texts in his more “religious” writings. 16 See especially Marion’s Gifford Lectures: Givenness and Revelation , trans. Stephen Lewis (Oxford: Blackwell, 2016). 17