In Old Worlds, New Mirrors Moshe Idel turns his gaze on figures as diverse as Walter Benjamin and Jacques Derrida, Franz Kafka and Franz Rosenzweig, Arnaldo Momigliano and Paul Celan, Abraham Heschel and George Steiner to reflect on their relationships to Judaism in a cosmopolitan, mostly European, context.

The idea of a heavenly double—an angelic twin of an earthbound human—can be found in Christian, Manichaean, Islamic, and Kabbalistic traditions. Scholars have long traced the lineage of these ideas to Greco-Roman and Iranian sources. In The Greatest Mirror, Andrei A. Orlov shows that heavenly twin imagery drew in large part from early Jewish writings. The Jewish pseudepigrapha—books from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Bible—contain accounts of heavenly twins in the form of spirits, images, faces, children, mirrors, and angels of the Presence. Orlov provides a comprehensive analysis of these traditions in their full historical and interpretive complexity. He focuses on heavenly alter egos of Enoch, Moses, Jacob, Joseph, and Aseneth in often neglected books, including Animal Apocalypse, Book of the Watchers, 2 Enoch, Ladder of Jacob, and Joseph and Aseneth, some of which are preserved solely in the Slavonic language.

Moshe Idel, the Max Cooper Professor Emeritus at the Hebrew University of Jerusalem, and Senior Researcher at the Shalom Hartman Institute, is a world-renowned scholar of the Jewish mystical tradition. His historical and phenomenological studies of rabbinic, philosophic, kabbalistic, and Hasidic texts have transformed modern understanding of Jewish intellectual history and highlighted the close relationship between magic, mysticism, and liturgy. A recipient of two of the most prestigious awards in Israel, the Israel Prize for Jewish Thought (1999) and the Emmet Prize for Jewish Thought (2002), Idel’s numerous studies have uncovered persistent patterns of Jewish religious thought that challenge conventional interpretations of Jewish monotheism, while offering a pluralistic understanding of Judaism. His explorations of the mythical, theurgical, mystical, and messianic dimensions of Judaism have been attentive to history, sociology, and anthropology, while rejecting a naïve historicist approach to Judaism.

In this first ever monograph on Jacques Derrida's 'Toledo confession' – where he portrayed himself as 'sort of a Marrano of the French Catholic culture' – Agata Bielik-Robson shows Derrida's marranismo to be a literary experiment of auto-fiction. She looks at all possible aspects of Derrida's Marrano identification in order to demonstrate that it ultimately constitutes a trope of non-identitarian evasion that permeates all his works: just as Marranos cannot be characterized as either Jewish or Christian, so is Derrida's 'universal Marranism' an invitation to think philosophically, politically and – last but not least – metaphysically without rigid categories of identity and belonging. By concentrating on Derrida's deliberate choice of marranismo, Bielik-Robson shows that it penetrates deep into the very core of his late thinking, constantly drawing on the literary works of Kafka, Celan, Joyce, Cixous and Valéry, and throws a new light on his early works, most of all: Of Grammatology, Dissemination and 'Différance'. She also offers a completely new interpretation of many of Derrida's works only seemingly non-related to the Marrano issue, like Glas, Given Time: Counterfeit Money, Death Penalty Seminar, and Specters of Marx. In these new readings, this book demonstrates that the Marrano Derrida is not a marginal auto-biographical figure overshadowed by Derrida the Philosopher: it is one and the same thinker who discovered marranismo as a literary trope of openness, offering up a new genre of philosophical story-telling which centers around Derrida's Marrano 'auto-fable'.

Winner of the 2016 Goldstein-Goren Award for the best book in Jewish Thought At once a study of biblical theology and modern Jewish thought, this volume describes a "participatory theory of revelation" as it addresses the ways biblical authors and contemporary theologians alike understand the process of revelation and hence the authority of the law. Benjamin Sommer maintains that the Pentateuch's authors intend not only to convey God's will but to express Israel's interpretation of and response to that divine will. Thus Sommer's close readings of biblical texts bolster liberal theologies of modern Judaism, especially those of Abraham Joshua Heschel and Franz Rosenzweig. This bold view of revelation puts a premium on human agency and attests to the grandeur of a God who accomplishes a providential task through the free will of the human subjects under divine authority. Yet, even though the Pentateuch's authors hold diverse views of revelation, all of them regard the binding authority of the law as sacrosanct. Sommer's book demonstrates why a law-observant religious Jew can be open to discoveries about the Bible that seem nontraditional or even antireligious.

This book focuses on Abraham Abulafia's esoteric thought in relation to Maimonides, Maimonideans, and Islamic thought in the line of Leo Strauss' theory of the history of philosophy. A survey of Abulafia's sources leads into an analysis of the esoteric meaning on the famous parable of the three rings, considering also the possible connection between this parable, which Abdulafia inserted into a book dedicated to his student, the 13th century rabbi Nathan the wise, and the Lessing's Play "Nathan the Wise." The book also examines Abulafia's universalistic understanding of the nature of the Bible, the Hebrew language, and the people of Israel (or the Sinaic revelation). The universal aspects of Abulafia’s thought have been put in relief against the more widespread Kabbalistic views which are predominantly particularistic. A number of texts have also been identified here for the first time as authored by Abulafia.

This is the first volume of the first biography of Abraham Joshua Heschel, one of the outstanding Jewish thinkers of the twentieth century. Edward K. Kaplan and Samuel H. Dresner trace Heschel's life from his birth in Warsaw in 1907 to his emigration to the United States in 1940, describing his roots in Hasidic culture, his experiences in Poland and Germany, and his relations with Martin Buber. "This first volume of a remarkable biography of one of the greatest Jewish thinkers and social activists of his generation must take its place in every home, in every library, Jewish and gentile alike. Written with warmth, passion, and grace, it offers the reader an insight into the man Heschel, whose teaching has uniquely influenced modern theology and inspired moral commitment."--Elie Wiesel "This book is simply stunning! . . . The authors . . . have a profound understanding of Heschel's inner life, and they use all this information in order to craft a powerful portrait of a human being."--Jack Riemer, Commonweal "Th[is] long-awaited biography of Heschel cover[s] the author's youth in Warsaw and education in Vilna and Berlin. . . . Kaplan and Dresner's biography will hold broad popular interest while providing academics an important starting point from which to investigate critically the life and thought of this important thinker."--Zachary Braiterman, Religious Studies Review "Critical, careful attention [is paid] to Heschel's words."--Laurie Adlerstein, New York Times Book Review

This lofty volume analyzes a circular cultural relationship: not only how trauma is reflected in cultural processes and products, but also how trauma itself acts as a critical shaper of literature, the visual and performing arts, architecture, and religion and mythmaking. The political power of trauma is seen through US, Israeli, and Japanese art forms as they reflect varied roles of perpetrator, victim, and witness. Traumatic complexities are traced from spirituality to movement, philosophy to trauma theory. And essays on authors such as Kafka, Plath, and Cormac McCarthy examine how narrative can blur the boundaries of personal and collective experience. Among the topics covered: Television: a traumatic culture. From Hiroshima to Fukushima: comics and animation as subversive agents of memory in Japan. The death of the witness in the era of testimony: Primo Levi and Georges Perec. Sigmund Freud’s Moses and Monotheism and the possibility of writing a traumatic history of religion. Placing collective trauma within its social context: the case of the 9/11 attacks. Killing the killer: rampage and gun rights as a syndrome. This volume appeals to multiple readerships including researchers and clinicians, sociologists, anthropologists, historians, and media researchers.

Winner of the 2020 Sami Rohr Prize for Jewish Literature "Dramatic and illuminating…[R]aises momentous questions about nationality, religion, literature, and even the Holocaust." —Adam Kirsch, The Atlantic When Franz Kafka died in 1924, his loyal friend Max Brod could not bring himself to fulfill Kafka’s last instruction: to burn his remaining manuscripts. Instead, Brod devoted his life to championing Kafka’s work, rescuing his legacy from both obscurity and physical destruction. Nearly a century later, an international legal battle erupted to determine which country could claim ownership: the Jewish state, where Kafka dreamed of living, or Germany, where Kafka’s three sisters perished in the Holocaust? Benjamin Balint offers a gripping account of the controversial trial in Israeli courts—brimming with dilemmas legal, ethical, and political—that determined the fate of Kafka’s manuscripts.

Sacred Body: Readings in Jewish Literary Illumination provides fresh and insightful interpretations of Jewish texts, narratives, and cultural practices that show how these artifacts unhinge the “sacred” from the divine and focus instead on the “everyday sacred” of a dynamic earthly existence that emphasizes the body, celebrates life-affirming decisions, actions, and relationships, and avoids abstraction, metaphysics, and apocalypticism. Roberta Sabbath argues that a diverse array of Jewish artifacts, from sacred scripture to contemporary novels and ballet performance, articulate a tradition that has existed for millennia in mythic, proto-historic, legalistic, mystical, philosophical, and aesthetic expressions of Jewishness. The author refers to this tradition as Jewish literary illumination, and she deftly demonstrates how it illuminates the most salient message of Judaism: that earthly existence and the body are also the site of the spiritual and the sacred.