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Shai Afsai

‘Cheshbon ha-Nefesh’… R.M.L. was first among Hebrew authors to turn his attention to Franklin’s books. He provided a translation-adaptation of The Way to Wealth (Poor Richard’s Almanack).” 68 Franklin’s direct influence on Cheshbon ha-Nefesh —and his indirect influence on the promulgator of the Mussar

Michael Zank

it can be conducted by non-Greeks (the same is true of mathematics, 102 michael zank geography, historiography, etc.), even though what philosophy means in these new contexts may change in the processes of adaptation and transformation and make us long, in hindsight, for the purer or “classical

Jonatan Meir

tzaddiq in Liqqutei Moharan ”—as well as, of course, in Sippurei Ma‘asiyot— refers to the rebbe . 77 This development is essentially a scholastic adaptation of Yeḥiel Mendel’s Shir Yedidot that further radicalized the discourse around R. Naḥman and his role in revealing the messiah, which was among

Nadav Berman Shifman

, 2008). Baris analyzes Maimonides’s halakhic thought and defends his proto-pragmatic legal approach. 13 Shaul Magid, “Pragmatism and Piety: The American Spiritual and Philosophical Roots of Jewish Renewal,” in Kabbala and Modernity: Interpretations, Transformations, Adaptations , ed. Boaz Huss, Marco

Nathaniel Deutsch

G. Scholem, Jerusalem, 1967, p. 16 (Hebrew), who counters that the Hekhalot passages are "nothing but an adaptation" of the Talmudic account; Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism, Leiden, 1980, p. 88, who argues that the Hekhalot sources preserve the tradition more extensively and

Alon Goshen Gottstein

King's orchard with a loft built above it." See Tosefta Hagigah 1.5. Nonetheless, we must distinguish be- tween the literary adaptation of the components of the mishnah and the precise interpretation of the mishnah's formulae. Is Ma(aseh Bereshit Part of Ancient Jewish Mysticism? 193 and what will

Barbara Galli

of Martin Buber's (1898-1965) 1906 adaptation of six of Rabbi Nachman of Bratslav's Thirteen Tales. 2 Birnbaum's review, written in German, offers, as reviews by others likewise do later, criticisms of Buber for his cuts from and over- refinement of the original. Birnbaum also disputes, as others

David Aaron

rabbinic adaptations of pagan and gnostic myths as direct borrowings with little, if any, significant 5 One can now refer to Lester L. Grabbe's annotated bibliographic discussion of the most in- fluential studies in his work, judaism from Cyrus to Hadiran, 2 vols. (Minneapolis: Fortress Press, 1992) vol. I

Levi Cooper

tales of Rabbi Naḥman of Bracław (1772–1811) into German, he decided to offer them in a free adaptation in his first compilation of Hasidic tales, entitled Die Geschichten des Rabbi Nachman (1906), which was soon followed by Die Legende des Baalschem (1908). 17 Buber’s preference for free

From Lucretia to Don Kr[e]ensia, or, Sorry, I Just Had to Convert

The Karakaş Sabbatian Oikotype of a Medieval Romance

Eliezer Papo

, preferred to interpret Sabbatai’s apostasy as the ultimate miṣwah ha-baʾah ba-ʿaverah (a pious deed committed through a sin), a typical Sabbatian adaptation of the Lurianic tiqqun (ritual repair of one’s soul or of cosmic damage). Nothing was as it appeared on the surface, these people claimed. Rather