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| Tiferet Yisrael by Maharal of Prague. First edition, Venice 1599 |
Introduction
This article—based extensively on the research by Dr Leore Sachs-Shmueli and Eynel Kapach—examines the question of whether the Maharal of Prague (1512-1609) was a philosopher or a Kabbalist. The Maharal has long been the subject of much scholarly debate over his relationship to Kabbalah. This new research situates Maharal as a discreet Kabbalist who hid his deep mystical views behind a veil of philosophy.
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| The Kabbalistic Eitz Chaim as depicted in an early 18th century diagram from the Klau Scrolls Collection showing the complicated mystical path to unio mystica. |
Introduction
This article—based extensively on the research by Professor Gideon Freudenthal—explores the possibility of a unio mystica (mystical union) attainable through Maimonidean philosophic and rationalist endeavours. This rationalist unio mystica parallels (and might even surpass) the unio mystica described by the mystics and Kabbalists. If this claim holds, then it is not only the mystics who can, allegedly, experience unio mystica, but also the rationalists. Yet, both states of unio mystica are defined very differently, as one is mystically ecstatic while the other remains purely intellectual.
This is another guest post by Rabbi Boruch Clinton, and originally appeared on his B'chol D'rachecha site.
(I asked Rabbi Clinton to share his fascinating and original thoughts on the stylistic underpinnings of our mystical texts, not only because so much of his writing resonates with me, but also because I have never before seen a theory of mysticism expressed in such a forthright manner - Gavin Michal)
Many years ago, a Torah scholar speaking at a public gathering I attended said some strange things. Everything sounded fine until you spent a moment thinking about it. As an example, he insisted that “Rabbi S.R. Hirsch and the Baal Hatanya translated the word הלל identically.”
Now that’s simply untrue. R’ Hirsch’s translation of הלל is on the record and it bears no resemblance to the translation reported in the speech.1 It’s not as though there are any political points to be made here one way or the other, it’s just incorrect. I said nothing at the time, but I quietly wondered why that rabbi would have said such nonsense.
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| R. Avraham Kohn 1807-1848 |
This article examines the contested history surrounding the murder of R. Avraham Kohn on September 6, 1848. He was a student of the Chief Rabbi of Prague, Shmuel Landau, who ordained him in 1831. He was also a graduate of Charles University of Prague. R. Kohn, himself, later became the Chief Rabbi of Lemberg (Lviv).
The story
Jewish Encyclopedia
According to the Jewish Encyclopedia, we are left with more questions than answers concerning the murder of R. Kohn:
“[W]hile the better element [of Jewish society] rallied about him, the enemies of culture and progress [i.e. the radical Orthodox] were actively engaged in embittering his life and in undermining his growing popularity. Impelled by unbounded fanaticism, and encouraged by the lawless conditions [during the civil unrest] prevailing in 1848, they finally concocted a plan to take Kohn's life. On Sept. 6, 1848, a man, hired by the fanatical clique, entered Kohn's kitchen and poisoned the dinner. While the other members of his family recovered, Kohn and his youngest child died the following day. A wearisome trial ensued; but for some unknown reasons it was suppressed” (Jewish Encyclopedia 1906:534).
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Hishtachavaya (full body prostration) on the Temple Mount. Just three years ago, this act would have led to immediate
ejection.
Introduction
This article—based extensively on the research by Professor Isaac Hershkowitz—examines the transformation of the Temple Mount from a previously marginal symbol to a current central component of Religious Zionism.
Until about two decades ago, the need to ascend the Temple Mount was not a primary concern for Religious Zionism. Today, however, it shapes the contemporary political, theological and messianic discourse (Hershkowitz 2026:2). With the demographic rise in the religious sector in general, and the Religious Zionist sector in particular, the question of the Temple Mount is likely to assume an increasingly prominent role in all future Israeli narratives.
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| The Roaring Lion by R. Leon of Modena |
Note: This article examines Jewish mysticism and Kabbalah
from a historical, psychological and analytical perspective. If you prefer not
to read such treatments of mysticism, you may wish to skip this piece.
Introduction
This article—based extensively on the research by Lippman Bodoff—examines the highly contested roots of Medieval Jewish mysticism. I started writing this article twice and then stopped. This was because I know that some of the ideas expressed in it will be challenging to some, particularly in an era where mysticism has become mainstream Judaism. For many (including myself from the early age of thirteen), mysticism, specifically in the incarnation of modern Chassidism, had been the portal through which we returned to Torah Judaism.
This article—based extensively on the research by Professor Shai Secunda—explores aspects of the cultural, legal and spiritual background to the Babylonian Talmud. The title of this Talmudic corpus, ‘Babylonian Talmud’ is in itself interesting because it was not produced in Babylonia as many assume, but rather in Sasanian Persia (modern-day Iran). The Babylonian Talmud, or Talmud Bavli, is most often studied in yeshivot, where the cultural context of this foundational work of Jewish literature is usually overlooked. In yeshiva environments, the importance and extraordinary authority of the Babylonian Talmud is frequently regarded as Divine and sometimes accorded a status equal to or above the Torah itself (Secunda 2018: at 2 min).
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This article—based extensively on the research by Professor Israel Koren—explores a most unusual approach to sociability, friendship and family, in the teachings R. Mordechai Yosef Leiner of Izbica (Ishbitz) (1800-1854). He dramatically broke away from the warm, traditional Chassidic conception of interpersonal relationships, which had previously been regarded positively as both reflective of, and parallel to, union with the Divine. Instead, he promoted a decidedly anti-social stance where sociability was scorned. Today, the Ishbitzer’s work, Mei haShiloach, is very popular. However, R. Mordechai’s striking ambivalence toward human friendship and companionship goes mostly unnoticed. Koren’s study of the Isbitzer’s distinct asociality contributes to a fuller understanding of the writings of Ishbitz.
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| The Bat Rabim collection of manuscripts in the Russian State Library. |
Introduction
This article—based extensively on the research by Dr Moti Benmelech—examines rabbinic perspectives on honour killings. It traces the fraught process by which some rabbis tried to reconcile local honour codes with Jewish law and practice, while others resisted and pushed back to deliberately limit its reach to uphold Jewish legal and moral standards.
Honour Killings
An honour killing, or shame killing, typically refers to the murder of a female family member by a male relative, who believes she has behaved immorally, committed adultery, or otherwise brought shame upon the family. Such killings are intended to preserve or restore the family’s perceived honour and reputation. The phenomenon persists to this day, and according to the UN, five thousand girls and women are killed each year in honour‑related violence.
This article—based extensively on the research by Rabbi Dovid Campbell—examines the often-overlooked intellectual legacy and deep influence of Philo Judaeus of Alexandria (20 BCE-50 CE) on later Jewish thought. Philo, a leader of “the largest Jewish community of the first century,” may have been “one of history’s most influential Jews”. He laid solid foundations for “the entire stream of Western philosophy, including its religious and distinctively Jewish branches” (Campbell 2024:42). Essentially, Philo was an early, if not the first, thinker to understand the Torah as speaking the language of philosophy behind the plain meaning of its text. For Philo, Torah was philosophy. At this stage in Jewish history, Torah meant Tanach or Bible, because the rabbinic or Talmudic period was just beginning. Philo introduced numerous philosophical ideas into Judaism that changed its shape forever, but the man behind these contributions was lost to Jewish history. Today, we only know about Philo because other religious traditions preserved his work. In fact, many of his forgotten contributions have unknowingly become part of the very fabric of contemporary Orthodox Judaism, to the extent that those who disregard them would—to this day—almost certainly be considered as espousing heretical views. Campbell’s groundbreaking research expounds on this peculiar irony.
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| Kefar Sachnin in Galilee |
Introduction:
This article—based extensively on the research by Professor R. Reuven Kimelman[1]—examines the twelfth of the eighteen (today nineteen) blessings of the Amidah, in an attempt to establish just who it is referring to. The nature of the ‘blessing’ is more of a curse and a petition for this community (or these communities) to “instantly perish.” The text of this prayer—which is today known as Bircat haMinim (Blessing denouncing the Heretics)—becomes a fascinating window into Jewish perceptions of the need to exclude the ‘other’ during the first century CE. The question is: who is this unnamed ‘other’ (or ‘others’)?
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| R. Yosef Ber Soloveitchik in 1944 |
This article—based extensively on the research by Professor Daniel Herskowitz[1]—examines how certain elements of Germanic Volkish (volk = folk) thought, circulating in interwar Germany, are evident in the writings of R. Yosef Ber Soloveitchik, also known as the Rav (1903-1993). Volkism was a folk, cultural, and ideological movement which began in Germany in the late 19th century. R. Soloveitchik studied cultural themes that also appeared in Volkish and later National Socialist discourse, but R. Soloveitchik’s use was philosophical, not political. To be clear, although R. Soloveitchik adopted Volkish thought, he severely criticised it when it became politicised, adopted and weaponised by the Nazi party in Germany in the 1930s. Nevertheless, Volkism did indeed become the basis of the National Socialist movement in Germany.
