This study examines the evolving nature of Hasidic leadership, with a focus on the institution of the Admorut (leadership of Rebbes) in Israel from 1966 to the early 21st century. Hasidic leadership is rooted in the doctrine of the Tzadik, a theological-ideological concept developed since the mid-18th century. The Tzadik is believed to possess a unique connection with God, enabling him to channel divine blessing, guide individuals spiritually, and lead entire communities. Central to Hasidic life is the demand for both faith in the Tzadik and attachment to the Tzadik, encompassing emotional, spiritual, and practical devotion. The study traces the historical development of these ideas and their transformation in the context of contemporary Israeli society, where Hasidim constitute a significant segment of the Haredi population and wield notable political and economic influence. It analyzes the ways in which Rebbes exercise authority in both spiritual and material realms, operating within dynastic frameworks that have endured since the 18th century. By examining the theological foundations, social functions, and mechanisms of power associated with the Admorut, the study aims to offer a comprehensive account of a leadership model that continues to shape the religious and public life of ultra-Orthodox Jewry in Israel.

The treatise Scechina is a manifesto of Renaissance Christian-Kabbalistic messianism. The author, Cardinal Egidio da Viterbo (1469-1532), was a preeminent Christian Kabbalist, both in terms of his position within the ecclesiastical hierarchy and in what concerns the depth and breadth of his acquaintance with Hebrew sources. The treatise was composed in exquisite Renaissance Latin and is hereby rendered for the first time into a modern language. The text articulates the voice of the Jewish Shekinah herself, expounding in first person and with profound insight the doctrine of Kabbalah, fervently calling for the completion of the final stage of universal redemption. This redemption commences with the discovery of distant lands and foreign cultures, and its protagonist is Emperor Charles V, whose motto - plus ultra [further beyond] - refers to surpassing the Strait of Gibraltar and medieval knowledge (the Emperor and Pope Clement VII are among the book's addressees). While this redemption is Christian in nature, it emphasizes integration and synthesis with Greek and Roman wisdom, and particularly Judaism. Despite sharp condemnations of Jews for their non-acceptance of Jesus, Egidio's Shekinah lavishes love upon them, especially the Kabbalists, whom she refers to as "my Arameans" and considers as latent Christians. This even extends to support for Solomon Molkho, the Jewish messiah who apostatized from Christianity. Such an attitude towards Judaism did not survive in the Catholic Church in the generation following Egidio, the era of the Counter-Reformation. The translation is richly annotated by the translators, providing extensive commentary and explication. Furthermore, the volume is prefaced by comprehensive introductory chapters authored by Judith Weiss, elucidating the life, intellectual contributions, and literary corpus of Egidio da Viterbo.

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and his world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth-century, and one of the constituting phenomena of Modern Jewish thought. God as Patient presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. The book won the Goldstein-Goren Prize for the best book in Israeli thought for the years 2022-2024.

In the preface to his book Emek Hamelech Rabbi Naftali Bacharach lists his ten books, noting that the first is Emek Hamelech , and the second is Gan ha-Melekh , his commentary on the Zohar printed here for the first time. Bacharach's style in Emek Hamelech is similar to his style in Gan Hamelech , however, while Emek Hamelech was written according to the order of Emanation, Gan Hamelech was written as a commentary to the Zohar. In general, the Kabbalistic writing of Bacharach is characterized by the fact that it is full of messianic tension, and unlike most descriptions of the Emanation in Lurianic Kabbalah that we are familiar with, Bacharach also describes the first stages of the Emanation in Messianic terms.

In this issue: Shira Shmidman | The Textual Witnesses of Tosefta Yevamot: New Finding in Light of the Cairo Genizah Fragments Gideon Bohak | I Beg You: Appeals to Angels in the Talmudic and Gaonic Periods Avishai Bar-Asher | The Bahir as It Once was: Transmission History as a Tool for Reconstructing and Reassesing the Text, Format, and Ideas of the Original Composition

Hasidism is one of the most important-influential movements in Judaism during the modern era. This book shows that the scholarly style of Hasidim abided by the rhetoric that was common within Jewish culture in Eastern Europe in the generations prior to Hasidism and in the generation of Hasidism itself among non-hasidic leaders.

Among the articles in this issue: Yair Lorberbau | On Rules and Reason on Law and Halakhah - A Fresh Conceptual Framework for the Study of the Rationale of the Commandments Shalom Zadik | The Status of the Tormented Heretic according to Rabbi Hsdai Crescas and his Relation to Abner of Burgos Hillel Ben-Sasson | The concept of Repentance in the Zohar Itzhak Brand | Commandments between Man and God and between Man and his Fellow: A Study in the Dualistic Thought of R. Isaac Abarbanel Eliezer Baumgarten and Uri Sfrai | Kabbalah and Marriage Customs in Early Modern Italy Dvir Warshavski | Zot Torat Ha-'Ola : The Belief in the Creation of the World in Rema's Thought

Rabbi Moses ben Nahman (c. 1194-1267), rabbi, commentator, Kabbalist, and public leader, was one of the most prominent and influential Jewish figures in the Middle Ages. His diverse works reflect the history of Jewish communities in Western Europe in the thirteenth century and particularly the story of his own life. This book seeks to illuminate Nahmanides' works and beliefs, on the background of the challenges during his life. How was his thought formed, and what were its sources? In what stage of his life was he acquainted with the Kabbalah? To what extent was his immigration to Eretz Israel the consequence of Barcelona disputation? This book offers a new – historical-biographical – perspective for understanding Nahmanides' religious and intellectual world.

Many books have been written about the Baal Shem Tov; his extensive work and influence have drawn the attention of prominent researchers in the past and present. Tsippi Kauffman has a fresh outlook: she does not attempt to reconstruct the historical Baal Shem Tov, but rather to trace reflections of traditions pertaining to his in essays and writings related to Rabbi Nahman of Bratslav, his famous great-grandchild. Rabbi Nahman saw himself not only as a preserver, but also as someone who continued and developed the tradition of the Baal Shem Tov, within struggles in new and different fronts. One of these new fronts was the inner sphere; the dilemmas of self-awareness. The tension between Rabbi Nachman's desire to imitate the Baal Shem Tov, his sense of guilt for not being worthy, and the effort to find a solution for the conflicted psychological state, are ways in which the Baal Shem Tov's figure and traditions shaped his great-grandchild, but also in which the latter shaped the figure of the former in the eyes of generations to come.

Galit Hasan-Rokem | Dov Noy – A Centennial Anniversary Amos Noy | Three Variants of a Riddle and a Solution: In Memory of Dov Noy Few articles in this issue : Avishar Har-Shefi | On the Beginnings of the Hasidic Story Itamar Dagan | Written New Year’s Greetings According to Texts from the Cairo Geniza and Rabbinic Literature Haya Bar-Itzhak z”l | The Dead and the Survivors: Historical Legends about Women during the1648/49 Pogroms as a Female Site of Memory Hanna Cohen-Perez and Esther Schely-Newman | Sainte Laktar (el Guettar) in Tunisia and Israel: Passages through Time and Space Michael Lukin | The Traditional Yiddish Lullaby as an East-Ashkenazi Phenomenon

Journeys of the Soul: Concepts and Imageries of Paradise in Medieval Kabbalah covers the most decisive period in the history of Jewish speculation about the Garden of Eden. At the heart of the book is a thorough analysis of the compositions written by medieval kabbalists and other esotericists dedicated to that ultimate locus of retribution. Alongside their concrete and abstract portraits of the Garden, these works discuss its relationship to the Godhead and the role it plays in personal eschatology, anthropology, and psychology. The book examines trends within the interpretive history of the biblical Paradise in medieval Jewish thought more generally, and in medieval kabbalistic literature in particular. The notion of gradations or distinct sites within the Garden of Eden is explored in light of its possible influences, and the appearance of the Garden of Eden within kabbalistic psychology is considered in light of thirteenth-century theosophical doctrines. A lengthy treatment is devoted to those works which delineate the architectonic structure of the supernal Garden and depict the visual appearance of the earthly temples (hekhalot) of the lower Garden, while mapping them onto the structurally complex interrelationships within the Godhead. Within this context, the book treats a number of textual conundrums concerning the very development of the kabbalistic canon, including the appearance of the Zohar. Throughout the book, the author also investigates scientific paradigms, legendary traditions, and theological polemics in the religious literature of the period concerning the appearance and structure of the Garden of Eden. Similar exegeses, shared traditions, and a common conceptual foundation of the eschatological Paradise are identified in the kabbalistic literature, alongside echos of the Jewish apocrypha, Rabbinic literature, and Hekhalot texts. Dr. Avishai Bar Asher has been awarded the Matanel Prize for the best book in Jewish Thought published during the years 2018-2019

Abū Ḥāmid al-Ghazālī’s Mishkat al-Anwar (The Niche of Lights) is justly included in the Hall of Fame of world mysticism as an immortal masterpiece for generations to come. Its subject matter is an arcane mystical interpretation of the Light Verse, sura An-Nur (Qur’an, verse 35), whose text has become a central symbol for the mainstream of Sufi mysticism. The book centres on the light and the mystery of light within a Sufi’s world. Its central importance caused The Niche of Lights to be translated to Hebrew twice in the Middle Ages, and for many generations it provided a source of inspiration in the realm of Judaism for philosophers and Kabbalists alike. This essay has now been re-translated to contemporary Hebrew. This classic inspirational text, a guide for the perplexed of the internal journey to the mystery of Divine Light, is an important, central chapter in the history of human spirituality; and occupies centre stage in the endeavour to establish prophesy, divine inspiration and a new Israeli spirituality.