557) The Roaring Lion returns: A contemporary polemic against Jewish mysticism

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. 

460) Martyrdom in Sefaradi and Ashkenazi traditions

 

Introduction

This article − based extensively on research by Sam Millner[1] and Leon Stitskin[2]− deals with different approaches to Jewish martyrdom as evidenced in Sefaradi and Ashkenazi rabbinic writings. These divergent traditions are essentially rooted in the controversy between Maimonides and Rashi (and his disciples, the Tosafists), respectively.  Maimonides was active in Spain, North Africa and Egypt and came to represent the Sefaradi position on the matter of martyrdom − while the Rashi and the Tosafists characterized the Ashkenazi approach of Northern France and Germany. 

Rashi (1040-1105) and his students, the Tosafists, advocated for martyrdom in light of the forced conversions to Christianity around the time of the First Crusade (1095—1099). On the other hand, Maimonides (1135-1204) argued for a more tolerant approach and did not advocate martyrdom for the Jews subjected to Muslim and Christian persecution during the Almohad Berber conquest in 1172 and the various Spanish-Christian campaigns.