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Tzahi Weiss

quoted in any Jewish source prior to that period. 4 Nevertheless, one early rabbinic source that does not quote from SY may indicate an awareness of its existence. This is a tale from the Babylonian Talmud about two sages, R. Ḥanina and R. Osha‘ya, who created a calf by using hilkhot yetzirah (laws of

Nadav Berman Shifman

:1–11). 82 It is not surprising, therefore, that Talmudic sages like Ḥoni ha-Me‘agel (the circle-drawer) are often described as disputing with God or protesting presumed divine injustice. 83 Talmudic sages, roughly speaking, adhere to this hermeneutical perspective, declaring themselves loyal heirs of

Dana Hollander and Aaron W. Hughes

, Bland circumvents the interruption of the “modern” in order to retrieve and mobilize the value of “imagination.” We may see an analogous movement at work in “Who Thinks in the Talmud?” by Sergey Dolgopolski. Drawing on the work of de Libera and Foucault, Dolgopolski is interested in elaborating


Adam Afterman

In “And They Shall Be One Flesh”: On the Language of Mystical Union in Judaism, Adam Afterman offers an extensive study of mystical union and embodiment in Judaism. Afterman argues that Philo was the first to articulate the notion of unio mystica in Judaism and is the source of the henōsis mysticism in the later Neoplatonic tradition. The study provides a detailed analysis of the Jewish medieval trends that developed different forms of mystical union and mystical embodiment through the divine name and spirit. The book argues that the development of unitive mysticism in Judaism is the fruit of the creative synthesis of rabbinic Judaism and Hellenistic and Arab philosophy, and a natural outcome of the theological articulation of the idea of monotheism itself.

Ariel Evan Mayse

death, includes commentaries on the Torah and other biblical books, collections of talmudic novellae and exegesis of early rabbinic works, a dream journal and mystical autobiography, a sustained commentary on the Zohar, and a mysterious code of Jewish laws and practices that pertain to everyday life and

Francesca Yardenit Albertini

:26; 10:28–30, 40). In the Mishnah we find the expression mil ˜ emet reshut , i.e., a vol- untary or approved war. 10 This is further elaborated in the Talmud, where we find that only a tribunal of seventy-one sages may approve such a voluntary war against another people, whereas mil ˜ amah le- x Adonay

Kalman P. Bland

in mediaeval thought, which the philosophers and theo- logians of the time endeavored to reduce to a monism or a unity. . . . Philo in Alexandria and Maimonides in Fostat were the products not of the Bible and Talmud alone, but a combination of Hebraism and Hellenism, pure in the case of Philo, mixed

Mark A. Kaplowitz

philosophical tradition. He also attributes this perspective to the most formidable sources in the Jewish tradition when he claims that Maimonides and the talmudic rabbis recognize that the universe is eternal, and they must attempt to work around the biblical account of creation, as opposed to Aristotle, who

Zachary J. Braiterman

but unable to find the palace); (4) Talmud as well as logic and math ( just outside the palace gate but unable to enter); (5) natural science (inside the antechambers of the palace); and (6) divine science- prophecy (into the inner court). It is a path in the opposite direction of the one taken by the

Asher D. Biemann

at the beginning, nor at a rupture that would justify the end of an era, but at a middle that defies all epochization. Graetz began his history with the talmudic age, the very age the naughty reformer Abraham Geiger would later dismiss as the age of “rigid legalism,” the age where history came to a