In 1756, Jacob Frank, an Ottoman Jew who had returned to the Poland of his birth, was discovered leading a group of fellow travelers in a suspect religious service. At the request of the local rabbis, Polish authorities arrested the participants. Jewish authorities contacted the bishop in whose diocese the service had taken place and argued that since the rites of Frank's followers involved the practice of magic and immoral conduct, both Jews and Christians should condemn them and burn them at the stake. The scheme backfired, as the Frankists took the opportunity to ally themselves with the Church, presenting themselves as Contra-Talmudists who believed in a triune God. As a Turkish subject, Frank was released and temporarily expelled to the Ottoman territories, but the others were found guilty of breaking numerous halakhic prohibitions and were subject to a Jewish ban of excommunication. While they professed their adherence to everything that was commanded by God in the Old Testament, they asserted as well that the Rabbis of old had introduced innumerable lies and misconstructions in their interpretations of that holy book. Who were Jacob Frank and his followers? To most Christians, they seemed to be members of a Jewish sect; to Jewish reformers, they formed a group making a valiant if misguided attempt to bring an end to the power of the rabbis; and to more traditional Jews, they were heretics to be suppressed by the rabbinate. What is undeniable is that by the late eighteenth century, the Frankists numbered in the tens of thousands and had a significant political and ideological influence on non-Jewish communities throughout eastern and central Europe. Based on extensive archival research in Poland, the Czech Republic, Israel, Germany, the United States, and the Vatican, The Mixed Multitude is the first comprehensive study of Frank and Frankism in more than a century and offers an important new perspective on Jewish-Christian relations in the Age of Enlightenment.
It has been asserted that monotheism, in the Jewish tradition, has long been understood both exoterically and esoterically. In the exoteric Scripture-based rabbinic tradition, monotheism is the belief in a one and only God, a belief which goes hand in hand with the affirmation of distinct individual and divine existences, so that there is a dualism between humanity and God. In the esoteric or mystic tradition, this dualism is overcome by a conception of monotheism in which God is One, not only in his ‘Lordship’ but also in his universal reality. That is, God is the only reality, so that everything which exists is in essence an aspect of divinity. Jewish mysticism has both a devotional or practical and an intellectual or speculative side. On its devotional side it emphasizes those aspects of the biblical precepts which serve to promote direct communion between the worshipper and God. On its speculative side it is especially concerned with outlining and bringing into relief the link or links between God and man, or more generally between the Creator and the universe. The focus of this study is on the questions of how and why Jewish mysticism arose and underwent a variegated evolution throughout much of the history of the Jewish people from remote antiquity to the present day.
Mitzvah Girls is the first book about bringing up Hasidic Jewish girls in North America, providing an in-depth look into a closed community. Ayala Fader examines language, gender, and the body from infancy to adulthood, showing how Hasidic girls in Brooklyn become women responsible for rearing the next generation of nonliberal Jewish believers. To uncover how girls learn the practices of Hasidic Judaism, Fader looks beyond the synagogue to everyday talk in the context of homes, classrooms, and city streets. Hasidic women complicate stereotypes of nonliberal religious women by collapsing distinctions between the religious and the secular. In this innovative book, Fader demonstrates that contemporary Hasidic femininity requires women and girls to engage with the secular world around them, protecting Hasidic men and boys who study the Torah. Even as Hasidic religious observance has become more stringent, Hasidic girls have unexpectedly become more fluent in secular modernity. They are fluent Yiddish speakers but switch to English as they grow older; they are increasingly modest but also fashionable; they read fiction and play games like those of mainstream American children but theirs have Orthodox Jewish messages; and they attend private Hasidic schools that freely adapt from North American public and parochial models. Investigating how Hasidic women and girls conceptualize the religious, the secular, and the modern, Mitzvah Girls offers exciting new insights into cultural production and change in nonliberal religious communities.
As Matthew Fox notes, when an aging Albert Einstein was asked if he had any regrets, he replied, “I wish I had read more of the mystics earlier in my life.” The 365 writings in Christian Mystics represent a wide-ranging sampling of these readings for modern-day seekers of all faiths — or no faith. Fox is uniquely qualified to comment on these profound, sometimes startling, often denounced insights. In 1998, this longtime member of the Dominican Order was silenced by Cardinal Ratzinger, now Pope Benedict, for his Creation Spirituality, an ecumenical teaching that embraces gender justice, social justice, and eco-justice. The daily readings he shares here speak to the sacredness of the earth, awe and gratitude, darkness and shadow, compassion and creativity, sacred sexuality, and peacemaking.
The autobiography of Rabbi Jacob Emden (1697-1776), now available for the first time in English translation. Translated directly from the original manuscript with notes.
Understand the life and teachings of Osho, one of the twentieth century’s most unusual gurus and philosophers, in Autobiography of a Spiritually Incorrect Mystic. In 1990, Osho prepared for his departure from the body that had served him for fifty-nine years—in the words of his attending physician—“as calmly as though he were packing for a weekend in the country.” Who was this man, known as the Sex Guru, the “self-appointed bhagwan” (Rajneesh), the Rolls-Royce Guru, the Rich Man’s Guru, and simply the Master? Drawn from nearly five thousand hours of Osho’s recorded talks, this is the story of his youth and education, his life as a professor of philosophy and years of travel teaching the importance of meditation, and the true legacy he sought to leave behind: a religion-less religion centered on individual awareness and responsibility and the teaching of “Zorba the Buddha,” a celebration of the whole human being. Osho challenges readers to examine and break free of the conditioned belief systems and prejudices that limit their capacity to enjoy life in all its richness. He has been described by the Sunday Times of London as one of the “1000 Makers of the 20th Century” and by Sunday Mid-Day (India) as one of the ten people—along with Gandhi, Nehru, and Buddha—who have changed the destiny of India. Since his death in 1990, the influence of his teachings continues to expand, reaching seekers of all ages in virtually every country of the world.
Nearly decimated in the Holocaust and repressed in the Soviet Union, Hasidism has experienced an extraordinary revival. Hasidic communities, now settled primarily in North America and Israel, have reversed the losses they suffered and are growing exponentially. With powerful attachments to the past, mysticism, community, tradition, and charismatic leadership, Hasidism seems the opposite of contemporary Western culture, yet it has thrived in the democratic countries and culture of the West. How? Who Will Lead Us? reveals the answers in the fascinating story of five contemporary Hasidic dynasties and their handling of the delicate issue of leadership and succession. Revolving around the central figure of the rebbe, the book explores two dynasties with too few successors, two with too many successors, and one that believes their last rebbe continues to lead them even after his death. Samuel C. Heilman, recognized as a foremost expert on modern Jewish Orthodoxy, here provides outsiders with the essential guide to continuity in the Hasidic world.