The Princess and I: Academic Kabbalists/Kabbalist Academics
ב”ה
The Princess and I[1]
Academic
Kabbalists/Kabbalist Academics
Kabbalists/Kabbalist Academics
לכב’ יומא דהילולא דרשב”י ל”ג בעומר
by Josh Rosenfeld
Josh Rosenfeld is the
Assistant Rabbi at Lincoln Square Synagogue and on the Judaic Studies Faculty
at SAR High School.
Assistant Rabbi at Lincoln Square Synagogue and on the Judaic Studies Faculty
at SAR High School.
This is his second
contribution to the Seforim blog. His
first essay, on “The Nazir in New York,” is available (here).
contribution to the Seforim blog. His
first essay, on “The Nazir in New York,” is available (here).
The last few decades
have witnessed the veritable explosion of “new perspectives” and
horizons in the academic study of Kabbalah and Jewish Mysticism. From the
pioneering work of the late Professor Gershom Scholem, and the establishment of
the study of Jewish Mysticism as a legitimate scholarly pursuit, we witness a
scene nowadays populated by men and women, Jews and non-Jews, who have
challenged, (re)constructed, and expanded upon Scholem’s work.[2]
have witnessed the veritable explosion of “new perspectives” and
horizons in the academic study of Kabbalah and Jewish Mysticism. From the
pioneering work of the late Professor Gershom Scholem, and the establishment of
the study of Jewish Mysticism as a legitimate scholarly pursuit, we witness a
scene nowadays populated by men and women, Jews and non-Jews, who have
challenged, (re)constructed, and expanded upon Scholem’s work.[2]
These men and women themselves have been
variously praised and criticized themselves for sometimes blurring the lines
between academician and practitioner of Kabbalah and mysticism.[3]
Professor Boaz Huss of the Ben-Gurion University of the Negev has done
extensive work in this area.[4]
One of the most impressive examples of this fusion of identities is Professor
Yehuda Liebes (Jerusalem, 1947-) of Hebrew University, who completed his
doctoral studies under Scholem, and rose to prominence himself by challenging
scholarly orthodoxies established by his mentor.
variously praised and criticized themselves for sometimes blurring the lines
between academician and practitioner of Kabbalah and mysticism.[3]
Professor Boaz Huss of the Ben-Gurion University of the Negev has done
extensive work in this area.[4]
One of the most impressive examples of this fusion of identities is Professor
Yehuda Liebes (Jerusalem, 1947-) of Hebrew University, who completed his
doctoral studies under Scholem, and rose to prominence himself by challenging
scholarly orthodoxies established by his mentor.
On a personal note, the
initial encounter between so-called ‘traditional’ notions of Kabbalah and
academic scholarship was a jarring one, calling into question aspects of faith
and fealty to long-held beliefs.[5]
In a moment of presumption, I would imagine that this same process is part and
parcel of many peoples’ paths to a more mature and nuanced conception of Torah
and tradition, having undergone the same experience. The discovery of
scholar/practitioners like Prof. Liebes, and the fusion of mysticism and
scholarship in their constructive (rather than de-constructive) work has served
to help transcend and erase the tired dichotomies and conflicts that previously
wracked the traditional readers’ mind.[6]
initial encounter between so-called ‘traditional’ notions of Kabbalah and
academic scholarship was a jarring one, calling into question aspects of faith
and fealty to long-held beliefs.[5]
In a moment of presumption, I would imagine that this same process is part and
parcel of many peoples’ paths to a more mature and nuanced conception of Torah
and tradition, having undergone the same experience. The discovery of
scholar/practitioners like Prof. Liebes, and the fusion of mysticism and
scholarship in their constructive (rather than de-constructive) work has served
to help transcend and erase the tired dichotomies and conflicts that previously
wracked the traditional readers’ mind.[6]
It is in this sense, and
in honor of the 33rd of the ‘Omer –
the Rosh ha-Shana of The Zohar and
Jewish Mysticism that I present here an expanded and annotated translation of
Rabbi Menachem Hai Shalom Froman’s poem and pean to his teacher, Professor
Yehuda Liebes.[7]
Study of the unprecedented relationship between the two, and other
traditional/academic academic/traditional Torah relationships remains a
scholarly/traditional desideratum.[8]
in honor of the 33rd of the ‘Omer –
the Rosh ha-Shana of The Zohar and
Jewish Mysticism that I present here an expanded and annotated translation of
Rabbi Menachem Hai Shalom Froman’s poem and pean to his teacher, Professor
Yehuda Liebes.[7]
Study of the unprecedented relationship between the two, and other
traditional/academic academic/traditional Torah relationships remains a
scholarly/traditional desideratum.[8]
Rabbi Menachem Froman
was born in 1945, in Kfar Hasidim, Israel,
and served as the town rabbi of Teko’a in the West Bank of Israel.
During his military service, served as an IDF paratrooper and was one of the
first to reach the Western Wall.. He was a student of R. Zvi Yehuda Kook at
Yeshivat Merkaz ha-Rav and also studied Jewish Thought at the Hebrew University
of Jerusalem. A founder of Gush Emunim, R. Froman was the founder of Erets Shalom and advocate of
interfaith-based peace negotiation and reconciliation with Muslim Arabs. As a
result of his long-developed personal friendships, R. Froman served as a
negotiator with leaders from both the PLO and Hamas. He has been called a
“maverick Rabbi,” likened to an “Old Testament seer,”[9]
and summed him up as “a very esoteric kind of guy.”[10]
Others have pointed to R. Froman’s expansive and sophisticated religious
imagination; at the same time conveying impressions of ‘madness’ that some of
R. Froman’s outward appearances, mannerisms, and public activities may have
engendered amongst some observers.[11] He passed
away in 2013.
was born in 1945, in Kfar Hasidim, Israel,
and served as the town rabbi of Teko’a in the West Bank of Israel.
During his military service, served as an IDF paratrooper and was one of the
first to reach the Western Wall.. He was a student of R. Zvi Yehuda Kook at
Yeshivat Merkaz ha-Rav and also studied Jewish Thought at the Hebrew University
of Jerusalem. A founder of Gush Emunim, R. Froman was the founder of Erets Shalom and advocate of
interfaith-based peace negotiation and reconciliation with Muslim Arabs. As a
result of his long-developed personal friendships, R. Froman served as a
negotiator with leaders from both the PLO and Hamas. He has been called a
“maverick Rabbi,” likened to an “Old Testament seer,”[9]
and summed him up as “a very esoteric kind of guy.”[10]
Others have pointed to R. Froman’s expansive and sophisticated religious
imagination; at the same time conveying impressions of ‘madness’ that some of
R. Froman’s outward appearances, mannerisms, and public activities may have
engendered amongst some observers.[11] He passed
away in 2013.
R. Froman was not known
for his written output, although recently a volume collecting some of his
programmatic and public writing has appeared, Sahaki ‘Aretz (Jerusalem: Yediot and Ruben Mass Publishers: 2014).[12]
I hope to treat the book and its fascinating material in a future post at the Seforim blog. [13]
for his written output, although recently a volume collecting some of his
programmatic and public writing has appeared, Sahaki ‘Aretz (Jerusalem: Yediot and Ruben Mass Publishers: 2014).[12]
I hope to treat the book and its fascinating material in a future post at the Seforim blog. [13]
The Princess and I
Menachem Froman
Translated and Annotated
by Josh Rosenfeld
by Josh Rosenfeld
II Samuel 6:12-23
And she saw him, dancing
and leaping[14]
and leaping[14]
amongst lambs and goats
it troubled her[15]
and she despised
him in her heart that
had opened to love
had opened to love
she had com/passion
and she sought from her
father to be his wife[16]
father to be his wife[16]
And she saw him, dancing
and leaping
and leaping
with her in the ways of
men amidst the longing of doves[17]
men amidst the longing of doves[17]
it troubled her
and she despised
him in her heart at the
moment of intimacy
moment of intimacy
she had com/passion
upon him like the
embrace of parting moment[18]
embrace of parting moment[18]
And she saw him, dancing
and leaping
and leaping
amongst foreign matrons
it troubled her
and she despised
him in her heart that he
had left her in pain
had left her in pain
and she resorted to the
honor of her father and the garb of royals
honor of her father and the garb of royals
He saw her, and he leapt
and he danced
and he danced
in the presence of the
glory of his God
glory of his God
he was troubled
and he despised
in his heart conceiving
the troubles in hers
the troubles in hers
he had com/passion
yet still returned
to his flocks and his
herds
herds
to the dancing and
leaping he loved
leaping he loved
______
It is through this poem, written many years ago, that I
wish to join with those who are honoring my teacher and Rebbe Muvhak [ =longtime teacher] Professor Yehuda Liebes, shlit”a [ =may he merit long life]
(or, as my own students in the Yeshiva are used to hearing during my lectures, Rebbe u’Mori ‘Yudele’ who disguises himself
as Professor Liebes…).
wish to join with those who are honoring my teacher and Rebbe Muvhak [ =longtime teacher] Professor Yehuda Liebes, shlit”a [ =may he merit long life]
(or, as my own students in the Yeshiva are used to hearing during my lectures, Rebbe u’Mori ‘Yudele’ who disguises himself
as Professor Liebes…).
This poem (at least
according to its authorial intent), describes the ambivalent relationship
between two poles; between Mikhal, the daughter of Saul, who is connected to
the world of kingship and royalty, organized and honorable – and David, the
wild shepherd, a Judean ‘Hilltop Youth’ [ =no’ar
gev’aot]. Why did I find (and it pleases me to add: with the advice of my
wife) that the description of the complex relationship between Mikhal, who
comes from a yekkishe family, and
David, who comes from a Polish hasidishe family, is connected to [Prof.] Yehuda
[Liebes]? (By the way, Yehuda’s family on his father’s side comes from a city
which is of doubtful Polish or German sovereignty). Because it may be proper,
to attempt to reveal the secret of Yehuda – how it is possible to bifurcate his
creativity into the following two ingredients: the responsible, circumspect (medu-yekke)
scientific foundation, and the basic value of lightness and freedom.
according to its authorial intent), describes the ambivalent relationship
between two poles; between Mikhal, the daughter of Saul, who is connected to
the world of kingship and royalty, organized and honorable – and David, the
wild shepherd, a Judean ‘Hilltop Youth’ [ =no’ar
gev’aot]. Why did I find (and it pleases me to add: with the advice of my
wife) that the description of the complex relationship between Mikhal, who
comes from a yekkishe family, and
David, who comes from a Polish hasidishe family, is connected to [Prof.] Yehuda
[Liebes]? (By the way, Yehuda’s family on his father’s side comes from a city
which is of doubtful Polish or German sovereignty). Because it may be proper,
to attempt to reveal the secret of Yehuda – how it is possible to bifurcate his
creativity into the following two ingredients: the responsible, circumspect (medu-yekke)
scientific foundation, and the basic value of lightness and freedom.
Seriousness and mirth
(as he analyzes with intensity in his essay “Zohar and Eros”[19]),
formality and excess (as he explains in his book, “The Doctrine of
Creation according to Sefer Yetsirah“[20]),
contraction and expansion, saying and the unsaid, straightness ( =shura)
and song ( =shira). Words that stumble in the dark, seek in the murky mist,
for there lies the divine secret. Maimonides favors the words: wisdom and will;
and in the Zohar, Yehuda’s book, coupling and pairs are of course, quite
central: left as opposed to right, might ( =gevura)
as opposed to lovingkindness ( =hesed),
and also masculinity as opposed to the feminine amongst others. I too, will
also try: the foundation of intellectualism and the foundation of sensualism
found by Yehuda.
(as he analyzes with intensity in his essay “Zohar and Eros”[19]),
formality and excess (as he explains in his book, “The Doctrine of
Creation according to Sefer Yetsirah“[20]),
contraction and expansion, saying and the unsaid, straightness ( =shura)
and song ( =shira). Words that stumble in the dark, seek in the murky mist,
for there lies the divine secret. Maimonides favors the words: wisdom and will;
and in the Zohar, Yehuda’s book, coupling and pairs are of course, quite
central: left as opposed to right, might ( =gevura)
as opposed to lovingkindness ( =hesed),
and also masculinity as opposed to the feminine amongst others. I too, will
also try: the foundation of intellectualism and the foundation of sensualism
found by Yehuda.
Do these two fundamental
aspects of Yehuda’s creativity mesh together to form a unity? This poem, which
I have dedicated to Yehuda, follows in the simple meaning of the biblical story
of the love between Mikhal and David, and it does not have a ‘happy ending’;
they separate from each other – and their love does not bear fruit. Here is
also the fitting place to point out that our Yehuda also merited much criticism
from within the academic community, and not all find in his oeuvre a unified
whole or scientific coherence of value. But perhaps this is to be instead found
by his students! I am used to suggesting in my lectures my own interpretation
of ‘esotericism’/secret: that which is impossible to [fully] understand, that
which is ultimately not logically or rationally acceptable.
aspects of Yehuda’s creativity mesh together to form a unity? This poem, which
I have dedicated to Yehuda, follows in the simple meaning of the biblical story
of the love between Mikhal and David, and it does not have a ‘happy ending’;
they separate from each other – and their love does not bear fruit. Here is
also the fitting place to point out that our Yehuda also merited much criticism
from within the academic community, and not all find in his oeuvre a unified
whole or scientific coherence of value. But perhaps this is to be instead found
by his students! I am used to suggesting in my lectures my own interpretation
of ‘esotericism’/secret: that which is impossible to [fully] understand, that
which is ultimately not logically or rationally acceptable.
I will conclude with a
story ‘in praise of Liebes’ (Yehuda explained to me that he assumes the meaning
of his family name is: one who is related to a woman named Liba or, in the changing of a name, one who is related to an Ahuva/loved one). As is well known, in
the past few years, Yehuda has the custom of ascending ( =‘aliya le-regel)[21]
on La”g b’Omer to the
celebration ( =hilula) of
RaShb”I[22]
in Meron. Is there anyone who can comprehend – including Yehuda himself – how a
university professor, whose entire study of Zohar is permeated with the notion
that the Zohar is a book from the thirteenth- century (and himself composed an
entire monograph: “How the Zohar Was Written?”[23]), can be
emotionally invested along with the masses of the Jewish people from all walks
of life, in the celebration of RaShb”I, the author of the Holy Zohar?
story ‘in praise of Liebes’ (Yehuda explained to me that he assumes the meaning
of his family name is: one who is related to a woman named Liba or, in the changing of a name, one who is related to an Ahuva/loved one). As is well known, in
the past few years, Yehuda has the custom of ascending ( =‘aliya le-regel)[21]
on La”g b’Omer to the
celebration ( =hilula) of
RaShb”I[22]
in Meron. Is there anyone who can comprehend – including Yehuda himself – how a
university professor, whose entire study of Zohar is permeated with the notion
that the Zohar is a book from the thirteenth- century (and himself composed an
entire monograph: “How the Zohar Was Written?”[23]), can be
emotionally invested along with the masses of the Jewish people from all walks
of life, in the celebration of RaShb”I, the author of the Holy Zohar?
Four years ago, Yehuda
asked me to join him on this pilgrimage to Meron, and I responded to him with
the following point: when I stay put, I deliver a long lecture on the Zohar to
many students on La”g b’Omer,
and perhaps this is more than going to the grave of RaShb”I.[24]
Yehuda bested me, and roared like a lion: “All year long – Zohar, but on La”g b’Omer – RaShb”I!”
asked me to join him on this pilgrimage to Meron, and I responded to him with
the following point: when I stay put, I deliver a long lecture on the Zohar to
many students on La”g b’Omer,
and perhaps this is more than going to the grave of RaShb”I.[24]
Yehuda bested me, and roared like a lion: “All year long – Zohar, but on La”g b’Omer – RaShb”I!”
God’s secret is with/in those who fear him, and his
covenant makes it known.[25]
covenant makes it known.[25]
[1] I wish to thank yedidi R’ Menachem Butler for his patient guidance and assistance in the preparation of this short essay. His expertise and erudition is something worthy of true admiration. Thanks, as well, is also due to the other editors at the Seforim Blog for their consideration of this piece, and for providing such a remarkable, long-running platform for the dissemination, discussion, and study of Jewish culture and thought
[2] It is no understatement to say that there is a vast literature on the late Professor Gershom Scholem and for an important guide, see Daniel Abrams, Kabbalistic Manuscripts and Textual Theory: Methodologies of Textual Scholarship and Editorial Practice in the Study of Jewish Mysticism, second edition (Jerusalem: Magnes Press, 2014). See also Gershom Scholem’s Major Trends in Jewish Mysticism 50 Years After: Proceedings of the Sixth International Conference on the History of Jewish Mysticism, eds. Joseph Dan and Peter Schafer (Tübingen: Mohr Siebeck, 1993), 1-15 (“Introduction by the Editors”); Essential Papers on Kabbalah, ed. Lawrence Fine (New York: NYU Press, 1995); Mysticism, Magic, and Kabbalah in Ashkenazi Judaism, eds. Karl Erich Grozinger and Joseph Dan (Berlin: De Gruyter, 1995); Kabbalah and Modernity: Interpretations, Transformations, Adaptations, eds. Boaz Huss, Marco Pasi and Kocku von Stuckrad (Leiden: Brill, 2010), among other fine works of academic scholarship.
[2] It is no understatement to say that there is a vast literature on the late Professor Gershom Scholem and for an important guide, see Daniel Abrams, Kabbalistic Manuscripts and Textual Theory: Methodologies of Textual Scholarship and Editorial Practice in the Study of Jewish Mysticism, second edition (Jerusalem: Magnes Press, 2014). See also Gershom Scholem’s Major Trends in Jewish Mysticism 50 Years After: Proceedings of the Sixth International Conference on the History of Jewish Mysticism, eds. Joseph Dan and Peter Schafer (Tübingen: Mohr Siebeck, 1993), 1-15 (“Introduction by the Editors”); Essential Papers on Kabbalah, ed. Lawrence Fine (New York: NYU Press, 1995); Mysticism, Magic, and Kabbalah in Ashkenazi Judaism, eds. Karl Erich Grozinger and Joseph Dan (Berlin: De Gruyter, 1995); Kabbalah and Modernity: Interpretations, Transformations, Adaptations, eds. Boaz Huss, Marco Pasi and Kocku von Stuckrad (Leiden: Brill, 2010), among other fine works of academic scholarship.
For a unique example of a non-apologetic traditional engagement with Scholem’s work, see R. Shimon Gershon Rosenberg (ShaGaR), Nehalekh be-Regesh (Efrat: Mahon Kitve ha-Rav Shagar, 2010), 75-97, especially 77-78 (Hebrew), which I hope to explore in a future essay at the Seforim blog.
[3] While representing a
range of academic approaches, these scholars can be said to have typified a
distinct phenomenological approach to the academic study of Kabbalah and what
is called “Jewish Mysticism.” See Boaz Huss, “The Mystification
of Kabbalah and the Myth of Jewish Mysticism,” Peamim 110 (2007): 9-30 (Hebrew), which has been shortened into
English adaptations in Boaz Huss, “The Mystification of the Kabbalah and
the Modern Construction of Jewish Mysticism,” BGU Review 2 (2008), available online (here);
and Boaz Huss, “Jewish Mysticism in the University: Academic Study or
Theological Practice?” Zeek (December 2006), available online (here).
[4] See Boaz Huss,
“Spirituality: The Emergence of a New Cultural Category and its Challenge
to the Religious and the Secular,” Journal
of Contemporary Religion 29:1 (January 2014): 47-60; see further in Boaz
Huss, “The Theologies of Kabbalah Research,” Modern Judaism 34:1 (February 2014): 3-26; and Boaz Huss,
“Authorized Guardians: The Polemics Of Academic Scholars Of Jewish Mysticism
Against Kabbalah Practitioners,” in Olav Hammer and Kocku von Stuckrad,
eds., Polemical Encounters: Esoteric
Discourse and Its Others (Leiden: Brill, 2007), 85-104. On the difficulty
of pinning down just what is meant by the word ‘mysticism’ here, see Ron
Margolin, “Jewish Mysticism in the 20th Century: Between Scholarship and
Thought,” in Haviva Pedaya and Ephraim Meir, eds., Judaism: Topics, Fragments, Facets, and Identities – Sefer Rivkah
(=Rivka Horwitz Jubilee Volume) (Be’er Sheva: Ben Gurion University, 2007;
Hebrew), 225-276; see also the introduction to Peter Schäfer, The Origins of Jewish Mysticism
(Tübingen: Mohr Siebeck, 2009), 1-31, especially 10-19, where Schäfer attempts
to give a precis of the field and the various definitions of what he terms
“a provocative title.” See
Boaz Huss, “Spirituality: The Emergence of a New Cultural Category and its
Challenge to the Religious and the Secular,” Journal of Contemporary
Religion 29:1 (January 2014): 47-60; see further in Boaz Huss, “The
Theologies of Kabbalah Research,” Modern Judaism 34:1 (February 2014):
3-26; and Boaz Huss, “Authorized Guardians: The Polemics Of Academic
Scholars Of Jewish Mysticism Against Kabbalah Practitioners,” in Olav
Hammer and Kocku von Stuckrad, eds., Polemical Encounters: Esoteric Discourse
and Its Others (Leiden: Brill, 2007), 85-104.
“Spirituality: The Emergence of a New Cultural Category and its Challenge
to the Religious and the Secular,” Journal
of Contemporary Religion 29:1 (January 2014): 47-60; see further in Boaz
Huss, “The Theologies of Kabbalah Research,” Modern Judaism 34:1 (February 2014): 3-26; and Boaz Huss,
“Authorized Guardians: The Polemics Of Academic Scholars Of Jewish Mysticism
Against Kabbalah Practitioners,” in Olav Hammer and Kocku von Stuckrad,
eds., Polemical Encounters: Esoteric
Discourse and Its Others (Leiden: Brill, 2007), 85-104. On the difficulty
of pinning down just what is meant by the word ‘mysticism’ here, see Ron
Margolin, “Jewish Mysticism in the 20th Century: Between Scholarship and
Thought,” in Haviva Pedaya and Ephraim Meir, eds., Judaism: Topics, Fragments, Facets, and Identities – Sefer Rivkah
(=Rivka Horwitz Jubilee Volume) (Be’er Sheva: Ben Gurion University, 2007;
Hebrew), 225-276; see also the introduction to Peter Schäfer, The Origins of Jewish Mysticism
(Tübingen: Mohr Siebeck, 2009), 1-31, especially 10-19, where Schäfer attempts
to give a precis of the field and the various definitions of what he terms
“a provocative title.” See
Boaz Huss, “Spirituality: The Emergence of a New Cultural Category and its
Challenge to the Religious and the Secular,” Journal of Contemporary
Religion 29:1 (January 2014): 47-60; see further in Boaz Huss, “The
Theologies of Kabbalah Research,” Modern Judaism 34:1 (February 2014):
3-26; and Boaz Huss, “Authorized Guardians: The Polemics Of Academic
Scholars Of Jewish Mysticism Against Kabbalah Practitioners,” in Olav
Hammer and Kocku von Stuckrad, eds., Polemical Encounters: Esoteric Discourse
and Its Others (Leiden: Brill, 2007), 85-104.
On the difficulty of
pinning down just what is meant by the word ‘mysticism’ here, see Ron Margolin,
“Jewish Mysticism in the 20th Century: Between Scholarship and
Thought,” in Haviva Pedaya and Ephraim Meir, eds., Judaism: Topics,
Fragments, Facets, and Identities – Sefer Rivkah (=Rivka Horwitz Jubilee
Volume) (Be’er Sheva: Ben Gurion University, 2007; Hebrew), 225-276; see also
the introduction to Peter Schäfer, The
Origins of Jewish Mysticism (Tübingen: Mohr Siebeck, 2009), 1-31,
especially 10-19, where Schäfer attempts to give a precis of the field and the
various definitions of what he terms “a provocative title,” as well
earlier in Peter Schäfer, Gershom Scholem
Reconsidered: The Aim and Purpose of Early Jewish Mysticism (Oxford, U.K.:
Oxford Centre for Postgraduate Hebrew Studies, 1986).
pinning down just what is meant by the word ‘mysticism’ here, see Ron Margolin,
“Jewish Mysticism in the 20th Century: Between Scholarship and
Thought,” in Haviva Pedaya and Ephraim Meir, eds., Judaism: Topics,
Fragments, Facets, and Identities – Sefer Rivkah (=Rivka Horwitz Jubilee
Volume) (Be’er Sheva: Ben Gurion University, 2007; Hebrew), 225-276; see also
the introduction to Peter Schäfer, The
Origins of Jewish Mysticism (Tübingen: Mohr Siebeck, 2009), 1-31,
especially 10-19, where Schäfer attempts to give a precis of the field and the
various definitions of what he terms “a provocative title,” as well
earlier in Peter Schäfer, Gershom Scholem
Reconsidered: The Aim and Purpose of Early Jewish Mysticism (Oxford, U.K.:
Oxford Centre for Postgraduate Hebrew Studies, 1986).
[5] For an example of the
sometimes fraught encounter and oppositional traditional stance regarding the
academic study of Kabbalah, see Jonatan Meir, “The Boundaries of the
Kabbalah: R. Yaakov Moshe Hillel and the Kabbalah in Jerusalem,” in Boaz
Huss, ed., Kabbalah and Contemporary
Spiritual Revival (Be’er Sheva: Ben Gurion University Press, 2011),
176-177. Inter alia, Meir discusses
the adoption of publishing houses like R. Hillel’s Hevrat Ahavat Shalom of “safe” academic practices such as
examining Ms. for textual accuracy when printing traditional Kabbalistic works.
See also R. Yaakov Hillel, “Understanding Kabbalah,” in Ascending Jacob’s Ladder (Brooklyn:
Ahavat Shalom Publications, 2007), 213-240; and the broader discussion in
Daniel Abrams, “Textual Fixity and Textual Fluidity: Kabbalistic
Textuality and the Hypertexualism of Kabbalah Scholarship,” in Kabbalistic Manuscripts and Textual Theory:
Methodologies of Textual Scholarship and Editorial Practice in the Study of
Jewish Mysticism, second edition (Jerusalem: Magnes Press, 2014), 664-722.
sometimes fraught encounter and oppositional traditional stance regarding the
academic study of Kabbalah, see Jonatan Meir, “The Boundaries of the
Kabbalah: R. Yaakov Moshe Hillel and the Kabbalah in Jerusalem,” in Boaz
Huss, ed., Kabbalah and Contemporary
Spiritual Revival (Be’er Sheva: Ben Gurion University Press, 2011),
176-177. Inter alia, Meir discusses
the adoption of publishing houses like R. Hillel’s Hevrat Ahavat Shalom of “safe” academic practices such as
examining Ms. for textual accuracy when printing traditional Kabbalistic works.
See also R. Yaakov Hillel, “Understanding Kabbalah,” in Ascending Jacob’s Ladder (Brooklyn:
Ahavat Shalom Publications, 2007), 213-240; and the broader discussion in
Daniel Abrams, “Textual Fixity and Textual Fluidity: Kabbalistic
Textuality and the Hypertexualism of Kabbalah Scholarship,” in Kabbalistic Manuscripts and Textual Theory:
Methodologies of Textual Scholarship and Editorial Practice in the Study of
Jewish Mysticism, second edition (Jerusalem: Magnes Press, 2014), 664-722.
[6] For a scholarly
overview of Liebes’ work, see Jonathan Garb, “Yehuda Liebes’ Way in the
Study of the Jewish Religion,” in Maren R. Niehoff, Ronit Meroz, and
Jonathan Garb, eds., ve-Zot le-Yehuda –
And This Is For Yehuda: Yehuda Liebes Jubilee Volume (Jerusalem: Mosad
Bialik, 2012), 11-17 (Hebrew); and for an example of a popular treatment of
Liebes, see Dahlia Karpel, “Lonely Scholar,” Ha’aretz (12 March 2009), available online here
(http://www.haaretz.com/lonely-scholar-1.271914).
overview of Liebes’ work, see Jonathan Garb, “Yehuda Liebes’ Way in the
Study of the Jewish Religion,” in Maren R. Niehoff, Ronit Meroz, and
Jonathan Garb, eds., ve-Zot le-Yehuda –
And This Is For Yehuda: Yehuda Liebes Jubilee Volume (Jerusalem: Mosad
Bialik, 2012), 11-17 (Hebrew); and for an example of a popular treatment of
Liebes, see Dahlia Karpel, “Lonely Scholar,” Ha’aretz (12 March 2009), available online here
(http://www.haaretz.com/lonely-scholar-1.271914).
[7] The poem and essay were
first published in Menachem Froman, “The King’s Daughter and I,” in
Maren R. Niehoff, Ronit Meroz, and Jonathan Garb, eds., ve-Zot le-Yehuda – And This Is For Yehuda: Yehuda Liebes Jubilee Volume
(Jerusalem: Mosad Bialik, 2012), 34-35 (Hebrew). The translation and
annotation of this essay at the Seforim
blog has been prepared by Josh Rosenfeld.
first published in Menachem Froman, “The King’s Daughter and I,” in
Maren R. Niehoff, Ronit Meroz, and Jonathan Garb, eds., ve-Zot le-Yehuda – And This Is For Yehuda: Yehuda Liebes Jubilee Volume
(Jerusalem: Mosad Bialik, 2012), 34-35 (Hebrew). The translation and
annotation of this essay at the Seforim
blog has been prepared by Josh Rosenfeld.
[8] For
a sketch of the (non)interactions of traditional and academic scholarship in
the case of Gershom Scholem, see Boaz Huss, “Ask No Questions: Gershom
Scholem and the Study of Contemporary Jewish Mysticism,” Modern Judaism 25:2 (May 2005) 141-158. See also Shaul Magid, “Mysticism,
History, and a ‘New’ Kabbalah: Gershom Scholem and the Contemporary
Scene,” Jewish Quarterly Review
101:4 (Fall 2011): 511-525; and Shaul Magid, “‘The King Is Dead [and has
been for three decades], Long Live the King’: Contemporary Kabbalah and
Scholem’s Shadow,” Jewish Quarterly
Review 102:1 (Winter 2012): 131-153.
[9] See
the obituary in Douglas Martin, “Menachem Froman, Rabbi Seeking Peace,
Dies at 68,” The New York Times (9 March 2013), available online (here).
Speaking to a member of the Israeli media at R. Froman’s funeral, the author
and journalist Yossi Klein Halevi described “Rav Menachem” as
“somebody who, as a Jew, loved his people, loved his land, loved humanity
– without making distinctions, he was a man of the messianic age, he saw
something of the redemption and tried to bring it into an unredeemed
reality,” available online here (here).
[10] R. Froman’s mystical
political theology permeated his own personal existence. Even on what was to
become his deathbed, he related in interviews how he conceived of his illness
in terms of his political vision: “How do you feel?” “You are
coming to me after a very difficult night, there were great miracles. It is
forbidden to fight with these pains, we must flow with them, otherwise the pain
just grows and overcomes us. This is what there is, this is the reality that we
must live with. Such is the political
reality, and so too with the disease.” (Interview with Yehoshua
Breiner, Walla! News Org.; 3/4/13, emphasis mine)
[11] See, for example, the
short, incisive treatment of Noah Feldman, “Is a Jew Meshuga for Wanting
to Live in Palestine?” Bloomberg
News (7 March 2013), available online (here),
who concisely presents the obvious paradox of “The Settler Rabbi” who
nevertheless advocates for a Palestinian State, and outlines the central
challenges to R. Froman’s “peace theology” from practical security
concerns for Jews living in such a state to the challenges of unrealistic
idealism in R. Froman’s thought.
[12] A presentation of some
of the first translations of some of Sahaki
‘Aretz’ fascinating material, can be seen online (here).
of the first translations of some of Sahaki
‘Aretz’ fascinating material, can be seen online (here).
[13] A preliminary scholarly
overview of R. Froman’s literary output and sui generis personality is the
forthcoming essay by Professor Shaul Magid, “(Re)Thinking American Jewish
Zionist Identity: A Case for PostZionism in the Diaspora.” To the best of
my knowledge, Professor Magid’s currently unpublished essay is the first
scholarly treatment of R. Froman’s writings in Sahaki ‘Aretz, although see the brief review by Ariel Seri-Levi,
“The Vision of the Prophet Menachem, Rebbe Menachem Froman,” Ha’aretz Literary Supplement (9 February
2015; Hebrew). I would like to thank Menachem Butler for introducing me to
Professor Magid.
overview of R. Froman’s literary output and sui generis personality is the
forthcoming essay by Professor Shaul Magid, “(Re)Thinking American Jewish
Zionist Identity: A Case for PostZionism in the Diaspora.” To the best of
my knowledge, Professor Magid’s currently unpublished essay is the first
scholarly treatment of R. Froman’s writings in Sahaki ‘Aretz, although see the brief review by Ariel Seri-Levi,
“The Vision of the Prophet Menachem, Rebbe Menachem Froman,” Ha’aretz Literary Supplement (9 February
2015; Hebrew). I would like to thank Menachem Butler for introducing me to
Professor Magid.
[14] King David is at times
referred to as the badhana d’malka,
or “Jester of the King” (see Zohar, II:107a); Liebes treats the
subject at length in Yehuda Liebes, “The Book of Zohar and Eros,” Alpayim 9 (1994): 67-119 (Hebrew).
referred to as the badhana d’malka,
or “Jester of the King” (see Zohar, II:107a); Liebes treats the
subject at length in Yehuda Liebes, “The Book of Zohar and Eros,” Alpayim 9 (1994): 67-119 (Hebrew).
[15] Gen. 41:8
[16] For an outlining of the
parallel, sometimes oppositional, and rarely unified relationships between the
two royal lineages of Joseph and Judah, see the remarkable presentation of R.
Mordechai Yosef Leiner of Izbica (1801-1854), Mei ha-Shiloah, vol. 1, pp. 47-48, 54-56. On these passages, see
Shaul Magid, Hasidism on the Margin:
Reconciliation, Antinomianism, and Messianism in Izbica/Radzin Hasidism
(Madison: University of Wisconsin Press, 2003), 120, 147, 154, et al. The
marriage of David to Mikhal, daughter of Saul, represented an attempted
mystical fusion of the two houses and their perhaps complementary spiritual
roots, as R. Froman alludes to later in his essay.
parallel, sometimes oppositional, and rarely unified relationships between the
two royal lineages of Joseph and Judah, see the remarkable presentation of R.
Mordechai Yosef Leiner of Izbica (1801-1854), Mei ha-Shiloah, vol. 1, pp. 47-48, 54-56. On these passages, see
Shaul Magid, Hasidism on the Margin:
Reconciliation, Antinomianism, and Messianism in Izbica/Radzin Hasidism
(Madison: University of Wisconsin Press, 2003), 120, 147, 154, et al. The
marriage of David to Mikhal, daughter of Saul, represented an attempted
mystical fusion of the two houses and their perhaps complementary spiritual
roots, as R. Froman alludes to later in his essay.
[17] Song of Songs 2:14,
5:2. See, most recently, Michael Fishbane, The
JPS Bible Commentary: Song of Songs (Philadelphia: Jewish Publication
Society, 2015), 75-76, 133-135.
5:2. See, most recently, Michael Fishbane, The
JPS Bible Commentary: Song of Songs (Philadelphia: Jewish Publication
Society, 2015), 75-76, 133-135.
[18] 1 Kings 7:36, see also
b. Yoma 54b with commentary of Rashi.
b. Yoma 54b with commentary of Rashi.
[19] Yehuda Liebes,
“The Book of Zohar and Eros,” Alpayim
9 (1994): 67-119 (Hebrew)
“The Book of Zohar and Eros,” Alpayim
9 (1994): 67-119 (Hebrew)
[20] Yehuda Liebes, Ars
Poetica in Sefer Yetzirah (Jerusalem:
Schocken, 2000; Hebrew) and see the important review by Elliot R. Wolfson, “Text,
Context, and Pretext: Review Essay of Yehuda Liebes’s Ars Poetica in Sefer Yetsira,” Studia Philonica Annual 16 (2004): 218-228.
Poetica in Sefer Yetzirah (Jerusalem:
Schocken, 2000; Hebrew) and see the important review by Elliot R. Wolfson, “Text,
Context, and Pretext: Review Essay of Yehuda Liebes’s Ars Poetica in Sefer Yetsira,” Studia Philonica Annual 16 (2004): 218-228.
[21] See the start of this
essay, where we defined Lag ba-Omer in
the sense of the Kabbalistic/Mystical Rosh ha-Shana. For an overview of Lag ba-Omer and it’s unique connection
to the study of the Zohar, see Naftali Toker, “Lag ba-Omer: A Small Holiday of Great Meaning and Deep
Secrets,” Shana beShana (2003):
57-78 (Hebrew), available online (here).
essay, where we defined Lag ba-Omer in
the sense of the Kabbalistic/Mystical Rosh ha-Shana. For an overview of Lag ba-Omer and it’s unique connection
to the study of the Zohar, see Naftali Toker, “Lag ba-Omer: A Small Holiday of Great Meaning and Deep
Secrets,” Shana beShana (2003):
57-78 (Hebrew), available online (here).
[22] See Boaz Huss,
“Holy Place, Holy Time, Holy Book: The Influence of the Zohar on
Pilgrimage Rituals to Meron and the Lag ba-Omer Festival,” Kabbalah 7 (2002): 237-256 (Hebrew).
“Holy Place, Holy Time, Holy Book: The Influence of the Zohar on
Pilgrimage Rituals to Meron and the Lag ba-Omer Festival,” Kabbalah 7 (2002): 237-256 (Hebrew).
[23] Yehuda Liebes,
“How the Zohar Was Written,” in Studies
in the Zohar (Albany: SUNY Press, 1993), 85-139. For an exhaustive survey
of all of the scholarship on the authorship of the Zohar, see Daniel Abrams,
“The Invention of the Zohar as a Book” in Kabbalistic Manuscripts and Textual Theory: Methodologies of Textual
Scholarship and Editorial Practice in the Study of Jewish Mysticism, second
edition (Jerusalem: Magnes Press, 2014), 224-438.
“How the Zohar Was Written,” in Studies
in the Zohar (Albany: SUNY Press, 1993), 85-139. For an exhaustive survey
of all of the scholarship on the authorship of the Zohar, see Daniel Abrams,
“The Invention of the Zohar as a Book” in Kabbalistic Manuscripts and Textual Theory: Methodologies of Textual
Scholarship and Editorial Practice in the Study of Jewish Mysticism, second
edition (Jerusalem: Magnes Press, 2014), 224-438.
[24] Towards the end of his
life, R. Froman delivered extended meditations/learning of Zohar and works of
the Hasidic masters in a caravan at the edge of the Teko’a settlement in Gush
Etzion. These ‘arvei shirah ve-Torah
were usually joined by famous Israeli musicians, such as the Banai family and
Barry Sakharov. One particular evening was graced with Professor Liebes’
presence, whereupon Liebes and Froman proceeded to jointly teach from the
Zohar. It is available online (here).
life, R. Froman delivered extended meditations/learning of Zohar and works of
the Hasidic masters in a caravan at the edge of the Teko’a settlement in Gush
Etzion. These ‘arvei shirah ve-Torah
were usually joined by famous Israeli musicians, such as the Banai family and
Barry Sakharov. One particular evening was graced with Professor Liebes’
presence, whereupon Liebes and Froman proceeded to jointly teach from the
Zohar. It is available online (here).
[25] Ps. 25:14; See Tikkunei Zohar 17b, 65a; For the
connection of this verse with the 33rd of the ‘Omer, see R. Elimelekh of Dinov, B’nei Yissachar: Ma’amarei
Hodesh Iyyar, 3:2. For an exhaustive discussion of the 33rd day of the
‘Omer and its connection with Rashbi, see R. Asher Zelig Margaliot (1893-1969),
Hilula d’Rashbi (Jerusalem: 1941),
available online (here), On R. Asher
Zelig Margaliot, see Paul B. Fenton, “Asher Zelig Margaliot, An Ultra
Orthodox Fundamentalist,” in Raphael Patai and Emanuel S. Goldsmith, eds.,
Thinkers and Teachers of Modern Judaism (New York: Paragon House, 1994), 17-25;
and see also Yehuda Liebes, “The Ultra-Orthodox Community and the Dead Sea
Scrolls,” Jerusalem Studies in
Jewish Thought 3 (1982): 137-152 (Hebrew), cited in Adiel Schremer,
“‘[T]he[y] Did Not Read in the Sealed Book’: Qumran Halakhic Revolution
and the Emergence of Torah Study in Second Temple Judaism,” in David
Goodblatt, Avital Pinnick, and Daniel R. Schwartz, eds., Historical Perspectives from the Hasmoneans to Bar Kokhba in Light of
the Dead Sea Scrolls (Leiden: Brill, 2001), 105-126. R. Asher Zelig
Margaliot’s Hilula d’Rashbi is
printed in an abridged form in the back of Eshkol Publishing’s edition of R.
Avraham Yitzhak Sperling’s Ta’amei
ha-Minhagim u’Mekorei ha-Dinim and for sources and translations relating to
the connection of RaShb”I and the pilgrimage (yoma d’pagra) to his grave in Meron, see (here).
connection of this verse with the 33rd of the ‘Omer, see R. Elimelekh of Dinov, B’nei Yissachar: Ma’amarei
Hodesh Iyyar, 3:2. For an exhaustive discussion of the 33rd day of the
‘Omer and its connection with Rashbi, see R. Asher Zelig Margaliot (1893-1969),
Hilula d’Rashbi (Jerusalem: 1941),
available online (here), On R. Asher
Zelig Margaliot, see Paul B. Fenton, “Asher Zelig Margaliot, An Ultra
Orthodox Fundamentalist,” in Raphael Patai and Emanuel S. Goldsmith, eds.,
Thinkers and Teachers of Modern Judaism (New York: Paragon House, 1994), 17-25;
and see also Yehuda Liebes, “The Ultra-Orthodox Community and the Dead Sea
Scrolls,” Jerusalem Studies in
Jewish Thought 3 (1982): 137-152 (Hebrew), cited in Adiel Schremer,
“‘[T]he[y] Did Not Read in the Sealed Book’: Qumran Halakhic Revolution
and the Emergence of Torah Study in Second Temple Judaism,” in David
Goodblatt, Avital Pinnick, and Daniel R. Schwartz, eds., Historical Perspectives from the Hasmoneans to Bar Kokhba in Light of
the Dead Sea Scrolls (Leiden: Brill, 2001), 105-126. R. Asher Zelig
Margaliot’s Hilula d’Rashbi is
printed in an abridged form in the back of Eshkol Publishing’s edition of R.
Avraham Yitzhak Sperling’s Ta’amei
ha-Minhagim u’Mekorei ha-Dinim and for sources and translations relating to
the connection of RaShb”I and the pilgrimage (yoma d’pagra) to his grave in Meron, see (here).
