Major Trends In Jewish Mysticism Research Articles

The Books of Jacob

In old age, I seldom keep the books I read, but The Books of Jacob has been shelved next to Sabbatai Sevi: The Mystical Messiah; my copy of the latter bears an inscription on its flyleaf, “Gift of Jacob Taubes to Tantur, 1978,” which in some way (possibly mystical) authenticates bringing the two books together. It seems I have been waiting for the conjunction since first reading Gerhom Scholem on the Frankists, in his Major Trends in Jewish Mysticism, in the carriage of a train waiting to depart from New Street Station, Birmingham, sometime in the mid-1980s. It was a moment of revelation; reading Tokarczuk has been too.A major literary achievement—no question: published in Polish in 2014, Tokarczuk's narrative meditation on the Frankists is a model of what may be done by integrating imagination with documentation. This is how what is loosely termed historical fiction should be written. Terrific when evoking the tastes and smells of Podolia or Smyrna, Tokarczuk is no less profound when expressing the aspirations and hesitations of a Jewish people trapped between two other religions, Islam and Christianity. Like Scholem before her, but in her own, entirely different manner, she brings to center stage movements of the mind that had previously been relegated to the wings. What was once regarded contemptuously as too “other”—other, that is, to post-Enlightenment descriptions of the world, past and present—has been shown by Scholem and now Tokarczuk to be crucial to an understanding of the modern world's genesis. What Scholem did for Sabbatai Sevi, Tokarczuk has done for Jacob Frank—and for his followers as well: those beyond-the-pale Jews who saw in him a savior who was no less anti-messianic than he was the messiah.

Jewish Mysticism from Ancient Times through Today by Marvin A. Sweeney

Reviewed by: Jewish Mysticism from Ancient Times through Today by Marvin A. Sweeney Joshua Ezra Burns marvin a. sweeney, Jewish Mysticism from Ancient Times through Today (Grand Rapids: Eerdmans, 2020). Pp. xvi + 432. $60. The stated purpose of this volume is to present "an account of the development of visionary and mystical experience in Jewish tradition from antiquity to the present" (p. 8). What it actually presents amounts to two accounts of varying quality and coherence. The first, comprising chaps. 1 through 5, reads like a primer on prophecy in the Hebrew Scriptures and Jewish literature of the Second Temple period highlighting its visionary themes. The second, comprising chaps. 6 through 10, surveys postbiblical Jewish texts and concepts belonging to the general order of esoteric or mystical theology, from the Hekhalot, or heavenly ascent texts of late antiquity, through the medieval Kabbalah and contemporary Hasidism. The two halves of the book do not mesh especially well. Linking them is an underdeveloped argument positing that the appearance of scriptural visionary motifs in postbiblical Jewish mysticism indicates a religious phenomenon whereby the visionary accounts of Israel's prophets informed the development of subsequent Jewish thought and devotional [End Page 310] practice involving sensory experience of the divine. That is a dubious analytical premise. Where prophecy was supposedly initiated by God, the pursuit of communion with God that typifies Jewish mystical speculation is meant to be initiated by the individual. Sweeney's elision of that distinction renders his reasoning more suggestive than persuasive. The greater part of the book is given not to reasoning but to description. In the first half of the book, S. summarizes a wide range of prophetic texts and depictions of prophecy in the Hebrew Scriptures and early Jewish literature. His analysis of those materials is capable but largely derivative, often drawing upon his own extensive body of scholarship. The second half, focusing on mystical texts, is almost entirely descriptive. Annotations are sparse, nebulous, and often conspicuously out of date. The contrast gives the impression of a scriptural scholar dabbling in a field of expertise not his own. S. occasionally offers comments challenging the stance of Gershom Scholem (e.g., Major Trends in Jewish Mysticism [New York: Schocken, 1941]) and his followers setting mysticism in opposition to the rationalistic intellectual pursuits of rabbinic Judaism. S. notes that Torah study and prayer, quintessential rabbinic acts of devotion involving the consumption of prophetic writings, historically have been regarded in mystical circles as means of accessing the divine realm. He likewise highlights the appearance of classical rabbinic personalities in mystical lore. Those observations, by no means original, represent the clearest efforts on the author's part to substantiate his location of prophecy and mysticism in a linear phenomenological continuum. The book is not easy to digest. It is unreasonably dense. Its literary summaries are supplemented by all sorts of ancillary information: form-critical commentaries, historical excursions, biographical legends, and so forth. These passages are impressionistic, repetitive, and, in the second half of the book, poorly documented. As for the summaries themselves, they are packed with too much information for the casual reader to retain reasonably. That is a tremendous liability as S. proceeds from the simple visionary claims of the prophets to discuss the more sophisticated cosmological schemes and metaphysical concepts of later ages. The net effect is that of an overambitious survey of literature embedded in a chronicle of Jewish history and burdened by a thesis that is not argued cogently. Aspiring to accomplish too much, the study ends up accomplishing too little to justify reading it from cover to cover. In view of the foregoing, I am at a loss to imagine an ideal audience for this book. Scholars acquainted with its subject matter will find the book superficial. Graduate students and seminarians will find it tedious. Undergraduates will find it impenetrable. S. seems to pitch his work to a reader in need of remedial education in the Hebrew Scriptures yet conversant in postbiblical Judaism, its culture, and its religious lexicon. I can imagine it working for adult learners with healthy attention spans interested in exploring formative Jewish texts seldom read outside of Hasidic circles. But I would not recommend...

Introduction: Religion, Experience, and Narrative

At the end of his famous book Major Trends in Jewish Mysticism, Gershom Scholem points to the important role stories have played in Hasidism, the latest phase in Jewish Mysticism, and he closes his lectures with the following story: When the Baal Shem had a difficult task before him, he would go to a certain place in the woods, light a fire and meditate in prayer—and what he had set out to perform was done [...]

Jewish Mysticism: From Ancient Times through Today

Jewish Mysticism: From Ancient Times through Today

Arendt, Scholem y la respuesta del mundo judío al problema del antisemitismo

In 1941 Schoken Books published Major Trends in Jewish Mysticism by Gershom Scholem, which included the lectures he delivered throughout 1938 during his stay at the Jewish Institute in New York. These lectures unveiled some of the most relevant aspects of the evolution of Jewish mysticism. We know, through their correspondence, that Arendt was impressed by this book even though she wrote sparsely about the subject. In this article, we dig into the motives behind these interests and follow the leads to try to draw a wider picture of the problem of assimilation and the history of the Jews in Europe. To accomplish this, we will explain Scholem’s main theses about the evolution of Jewish mysticism and discuss some of the ideas Arendt extracts from them. We will focus specifically on the opportunity, in Arendt’s view, that the Sabbatai Zevi movement represents for rethinking Jewish history and its place in European culture.

Abraham J. Heschel on Mysticism and Hasidism

��� In one of the most insightful observations on theology in Judaism, Heschel pointed out the role played by Spinoza’s sharp distinction between philosophy and the Bible, as inspiring a vision that encouraged a view of Judaism as legalistic. In the same essay he even speaks about a ‘‘Halakhic heresy.’’ 1 Spinoza’s distinction has been appropriated by Moses Mendelssohn, on the one hand, and by German philosophers like Kant and Hegel on the other hand. In a way, much of Heschel’s opus is a lengthy polemic with, and an effort to offer an alternative to, this separation between the legalistic and the theological. 2 He contributed not just an alternative theology but one that strives to dissolve an opposition between the two and offers instead a consonant synthesis between thinking about God and living in a religiously performative community. By doing so Heschel capitalizes especially on Hasidism, but in more general terms he accentuates Jewish mysticism as a clue for understanding the enlarged version of Jewish theology. Already in a relatively early period of his career in the United States, he complained that ‘‘there is no proper evaluation of the place of mystical experience in the life of Israel.’’ 3 Articulated almost a decade after the publication of Scholem’s Major Trends in Jewish Mysticism, and years after Heschel became wellacquainted with it, this is an audacious statement, reflecting Heschel’s independent approach. Immediately following the above statement, he confessed that the yearning for prophetic inspiration remains even in the present, an issue to which we shall return below. No less interesting is the emphasis on the topics of revelation, inspiration, and prophecy, in a period when the dominant figures in the small American academe of Jewish studies were Harry A. Wolfson at Harvard, interested mainly in history of philosophy; Louis Finkelstein and Saul Liebermann at the Jewish Theological Seminary in New York, concerned basically with Rabbinics; and Salo W. Baron, a noted historian at Columbia University. None of them, let me emphasize, looked favorably on Jewish mysticism, to say the least.

Introduction: "A Splendid Outburst of Spirituality"

Introduction:“A Splendid Outburst of Spirituality” Elliott Horowitz "At the end of the twelfth and the beginning of the thirteenth century," wrote Israel Abrahams at the end of the nineteenth, R. Judah he-Hasid "was responsible not only for a splendid outburst of spirituality, but also for a deplorable accretion of . . . superstitions."1 These same superstitions, of which Abrahams (then co-editor of this journal) was willing to name only the belief in amulets, were later paraded far less sheepishly before the English-reading public by Joshua Trachtenberg in his Jewish Magic and Superstition, published in the first year of the Second World War—a time when some Jewish scholars were trying hard to whitewash the weirdness out of medieval Judaism. Yet Trachtenberg was willing to acknowledge that Judah he-Hasid's Sefer Hasidim (hereafter SH), in which a "homely folk quality prevails," contained scores of "weird tales" and was a "veritable mine of folklore and superstition."2 Earlier, in his posthumously published essay "Jewish Saints in Medieval Germany," Solomon Schechter, who like Trachtenberg had also come to the United States from England, drew particular attention to the penitential practices of German Hasidism, "which are of a most severe nature, but at the same time full of the most humane precepts."3 Meanwhile, Yitzhak Baer of the Hebrew University, in his groundbreaking and still controversial article "The Religious-Social Tendency in Sefer Hasidim,"4 [End Page v] followed the lead of the Viennese scholar Moritz Guedemann in examining the teachings of Hasidei Ashkenaz, particularly those concerning penance, against the background of medieval Christian monasticism. Baer's article, which reverberates in some of the contributions to our forum, was cited approvingly by his Hebrew University colleague Gershom Scholem in the latter's Major Trends in Jewish Mysticism (1941), in which one of the chapters was devoted to "Hasidism in Medieval Germany." Of SH Scholem wrote with characteristic insight: Undistinguished and even awkward in style, often resembling a mass of casual jottings rather than a coherent literary composition, it is yet undoubtedly one of the most important and remarkable products of Jewish literature. No other work of the period provides us with so deep an insight into the real life of a Jewish community in all its aspects. For once we are able to study religion and theology not detached from reality . . . but in the closest and most intimate connection with everyday life.5 Scholem recognized the extraordinary degree to which SH reflected the everyday lives of medieval German Jews, but he, like Baer, was less aware of the connection between the pietistic direction pursued by Hasidei Ashkenaz and the intellectual revolution created by the Tosafists of Northern France and their German disciples. As Haym Soloveitchik commented caustically in 1976: "That so much of importance could be written about German Pietism without a reference to the Tosafists is a tribute to the brilliance of modern historiography."6 In the past three decades a new generation of scholars has examined the texts and teachings of Hasidei Ashkenaz, some revisiting the argument concerning Christian influences advanced by Baer, some focusing on the theosophic elements discussed by Scholem, some elaborating upon the contextual approach advocated by Soloveitchik, and some asking new kinds of questions relating to gender and "otherness." They have done so largely because this free-wheeling compendium of ethical teachings, religious guidelines, social habits, economic practices, and demonological directives offers extraordinary insight into the hearts and minds, as well as everyday life, of medieval Ashkenazic Jewry. In our forum Judith [End Page vi] Baskin represents both the first and last of the above-mentioned scholarly directions, examining both the "deep ambivalence toward women" that often appears in SH, and the "occasional envy" expressed by the pietists with regard to the monastic options that existed in the contemporary Christian world. Her essay is followed by Talya Fishman's discussion of the book in medieval hasidic culture as both material and sacral object, and how (as well as why) the pietists extended the stringent talmudic regulations applying to sacred books from biblical to post-biblical literature. Ephraim Kanarfogel continues the pioneering efforts of Soloveitchik in linking the world of the Tosafists with that of the...

Aught from Naught: A.M. Klein’s “The Second Scroll” by Roger Hyman

ESC 28, 2002 Roger Hyman. Aught from Naught: A.M . Klein’s “The Second Scroll”. Victoria, BC: University of Victoria, 1999. $15.50 pa­ per. English Literary Studies (ELS) Monograph Series 78. Aught from Naught by Roger Hyman is a well-informed, wellbalanced introduction to The Second Scroll that responds to the nuances of this notoriously challenging work. Although Hyman does not offer any startlingly new insights into the novel, he succeeds in his stated aim of providing a commentary that will be “useful as an expository reader’s guide” (10). There is, however, one important aspect of Hyman’s ac­ count of the novel with which I disagree. Hyman sees The Sec­ ond Scroll as “thoroughly religious in focus” (141). The view of Klein as a religious writer is quite widely held, but I believe that it is wrong. This claim may seem paradoxical in light of Klein’s knowledge of and commitment to the Jewish people and their traditions, but it is not really so. Klein’s position is, in fact, a common one among educated secularized Jews of his generation. It is one thing to acknowledge that Klein’s language, metaphors, and narrative structures are rooted in a tradition that is, in its origins, religious; it is another to argue that Klein’s use of these is religious. This distinction is particularly relevant to Klein’s use of the creation myth attributed to the sixteenth-century Kabbalist, Rabbi Isaac Luria. Lurianic Kabbalah is central to The Second Scroll: it is no coincidence that the final stage of Uncle Melech’s spiritual quest takes him to Luria’s synagogue. Yet Klein had little interest in the Kabbalah per se. He rarely mentions it in his writings that precede The Second Scroll, and, when he does, his tone is condescending at best. His interest in the Kabbalah is due exclusively to Gershom Scholem’s Major Trends in Jewish Mysticism, which presents the Kabbalah as a creation of the human imagination in the face of profound historical disaster. Such attempts to create Aught from Naught can be absurd as well as heroic, a point made in the epigraph to the novel from Milton’s Areopagitica, with its mocking allusion to commentators who cannot be persuaded to pronounce the truth of a text (“Chetiv”), but instead impose their own mean­ ings (“Keri”) on it. Hyman is certainly aware of Klein’s desire to “confound [...] the effort to find a deterministic meaning 558 REVIEWS in the text” (55), but his view of the novel’s “religious focus” makes it difficult for him to accommodate some of the more troubling attempts in the novel to create Aught from Naught, Keri from Chetiv. Part One of Hyman’s book establishes a context for the more detailed explication that follows. His discussion of the morality and aesthetics of Holocaust literature does an excellent job of situating Klein in relation to radically opposed views of the Holocaust: that, on the one hand, it is too horrible an event to turn into art (“no poetry after Auschwitz”) and that, on the other hand, Jewish artists have a duty to deal with the Holo­ caust, and can do so by drawing on the considerable resources that the Jewish tradition has developed over the aeons for ex­ ploring historical disaster. Hyman’s comments on the indirec­ tion and oblique nature of Klein’s language in this respect and on the self-reflexive quality of the novel are particularly good. The chapter “Background, Language, and Criticism” is less successful. As its title suggests, Hyman tries to cover a lot of territory in this chapter. The results are mixed. He gives a good account of the novel’s anomalous status in Canadian literature with “no Canadian antecedents outside Klein’s own work [and] no, or, at best, only a few descendants” (15) (although, cu­ riously, he passes over Mordecai Richler’s Oedipal relation to Klein that culminates in the cruel satire of Klein as the narra­ tor’s father in Solomon Gursky Was Here). But other “back­ grounds” are ignored or passed over very lightly — European modernism, especially Joyce; Klein’s Montreal as a centre of both English-Canadian and Yiddish...

Peter Schafer et Joseph Dan (édité par), Gershom Scholem's Major Trends in Jewish Mysticism : 50 Years after. Proceedings of the Sixth International Conference on the History of Jewish Mysticism, Tubingen, J. C. B. Mohr (Paul Siebeck), 1993, 336 p.

Peter Schafer et Joseph Dan (édité par), Gershom Scholem's Major Trends in Jewish Mysticism : 50 Years after. Proceedings of the Sixth International Conference on the History of Jewish Mysticism, Tubingen, J. C. B. Mohr (Paul Siebeck), 1993, 336 p. - Volume 49 Issue 5

From Exile to Redemption: The Fiction of Isaac Bashevis Singer (review)

Reviewed by: From Exile to Redemption: The Fiction of Isaac Bashevis Singer Sanford Pinsker Grace Farrell Lee . From Exile to Redemption: The Fiction of Isaac Bashevis Singer. Carbondale: Southern Illinois UP, 1987. 129 pp. $16.95. One measure of a critic is how well he or she identifies those thematic concerns and narrative techniques central to the fictionist in question. By that important measure, Lee has written a short book on Isaac Bashevis Singer that focuses on the right questions: Why are we born? why must we die? how can we explain evil? how can we account for desire? For Singer, these abiding questions, and his meditations about them, are the stuff of which his extraordinary capacity for storytelling is made. As Lee puts it, these questions, posed by one Singer protagonist after another, are "intimately connected" to the "exile he endures": for while the questions concern a search for a source of meaning which might give significance to human life and which might explain the mystery of mortality, the exile can be defined as the separation from humankind from that source of meaning. Ultimately, to find answers to one's questions is to be redeemed from one's exile. Lee follows this generalization with a parade of analogues: Camus's Sisyphus, the biblical Job, Maimonides, and, finally, the mysticism of Kabbalah. It is here that another measure of a critic—namely, how well he or she informs our reading of a writer's work—comes into play, and, by that equally important measure, From Exile to Redemption does little to sharpen the critical debate about Singer's work. Consider, for example, Lee's discussion of "Gimpel the Fool," Singer's most anthologized, much commented upon story. As Lee would have it, the key to understanding the story's power is Lurianic Kabbalah as defined in Gershom Scholem's Major Trends in Jewish Mysticism: In its paradoxical vision of God as both present in and absent from creation, the Zohar [Lurianic Kabbalah's most influential text], simultaneously offers possibilities for both belief and disbelief. In "Gimpel the Fool," Singer holds these possibilities in a precarious balance. Gimpel, a believer who extends his willingness to believe to every aspect of his life, is tempted to disbelieve the stories told to him, to deny his faith, and to enact revenge against those who humiliate him for his gullibility. The result, in a word, is reductive—a portrait of Singer that imagines him writing with a copy of the Zohar in one hand and Scholem in another. To be sure, Singer wears his considerable Jewish learning lightly, and there is every reason to believe that he knew about Kabbalah long before Schocken books made a translation of Scholem's scholarship available to American academics, but it is equally true [End Page 686] that he knew a famous story by Y. L. Peretz called "Bontcha the Silent." Even more to the critical point, Singer's story gives a new—and I think darkly pessimistic—dimension to the tradition of "saintly fools." Lee is on much firmer ground when she discusses Satan in Goray, a novel built on the substructure of Sabbatianism's apocalyptic propensities. Here, at least, talk about Kabbalah seems more integral to the novel's complicated vision. But one wonders how much sense, much less how much value, common readers will find in an overly schematic paragraph like the following from Sabbatai Sevi: Because of its association with the Community of Israel, the exile and redemption of the tenth Sefira, the Shekhinah, becomes of greatest importance in the Kabbalah and in the messianism of Sabbatai Sevi. The sefirot, those attributes or names of Ein-Sof, are pictoralized and personified in the Kabbalah, and in a significant departure from previous rabbinical conceptions of the Shekhinah, this sefira, the immanence of the face of God, is personified as feminine. In fact, the symbolic language of the Kabbalah refers to the exile of the Shekhinah as the separation of a bride from her husband: "Only with the advent of messianic redemption will the perfect unity of the divine sefiroth be permanently re-established. Then . . . the Shekhinah will be restored to perpetual union with her husband...

On the Interpretation of Symbols and the Christian Origins of Modern Science

Previous articleNext article No AccessOn the Interpretation of Symbols and the Christian Origins of Modern ScienceSteven Louis GoldmanSteven Louis Goldman Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 62, Number 1Jan., 1982 Article DOIhttps://doi.org/10.1086/486909 Views: 4Total views on this site Citations: 5Citations are reported from Crossref Copyright 1982 The University of ChicagoPDF download Crossref reports the following articles citing this article:Suzannah Biernoff Carnal Relations: Embodied Sight in Merleau-Ponty, Roger Bacon and St Francis, Journal of Visual Culture 4, no.11 (Apr 2005): 39–52.https://doi.org/10.1177/1470412905050889Suzannah Biernoff Scientific Visions, (Jan 2002): 63–84.https://doi.org/10.1057/9780230508354_4Lionel Kochan Symbolism in Action, (Jan 1997): 53–75.https://doi.org/10.1007/978-1-349-25545-0_4Steven L. Goldman Philosophy, Engineering, and Western culture, (Jan 1990): 125–152.https://doi.org/10.1007/978-94-009-0557-3_10 John Neu One Hundred Eighth Critical Bibliography of the History of Science and Its Cultural Influences, Isis 74, no.55 (Oct 2015): 5–215.https://doi.org/10.1086/353421

The Meaning of the Torah in Jewish Mysticism

Jewish mysticism represents the totality of the attempts to interpret in terms of mystical conceptions the meaning of rabbinical Judaism as it has crystallized in the time of the Second Temple and later. Such a development, of course, could take place only after this process of crystallization had attained a certain degree of fixity. This holds good for both the type of legal Judaism which Philo of Alexandria tried to interpret, as well as for the more developed type of Talmudic Judaism which served as a frame for the spiritual efforts of the Medieval Kabbalists. It is not my purpose to discuss here the historical problems of the development of Jewish mysticism, and especially of Kabbalism; I have done so in other places, especially in my book Major Trends in Jewish Mysticism. On the other hand, the subject with which I propose to deal here occupies a central place in Jewish mysticism. In a religious system that is based on Divine Revelation and the acceptance of Holy Scriptures which determine its tenets, the questions connected with the essential nature of such revelation in Scripture are obviously vital ones. Moreover, in a time of crisis—andmysticism as a historical phenomenon is a child of times of crises—such questions are especially pressing. Mystics are people who, through their own experience and speculation on such experience, detect new layers of meaning in their traditional religion. If this kind of experience and speculation does not lead them to break away from the traditional institutional framework of their religion, then the first question bound to come up is how to find their own experience reflected or anticipated in their sacred texts; also how to reconcile their vision of things with that accepted by their own tradition. It is, of course, a truism that allegorical interpretation makes its appearance spontaneously whenever new ideas clash with those of a holy book, seemingly standing in contradiction to them and requiring some process of reconciliation. What is true of allegorical interpretation applies even more so to mystical interpretation in a more precise sense.

Major Trends in Jewish Mysticism. By Gershom G. Scholem. (Schoken Books, New York. 454 pp. $5.50.)

Major Trends in Jewish Mysticism. By Gershom G. Scholem. (Schoken Books, New York. 454 pp. $5.50.)

Borderlands of Western Civilization - *1. Gerahom G. Scholem: Major Trends in Jewish Mysticism. Bated on the Hilda Strook Lectures Delivered at the Jewish Institute of Religion, New York. (New York: Schocken Books, 1946. Pp. xiv and 454. $5.50.) - 2. Gustave E. von Grunebaum: Mediaeval Islam. A Study in Cultural Orientation. (Chicago: The University of Chicago Press, 1946. Pp.

Borderlands of Western Civilization - *1. Gerahom G. Scholem: Major Trends in Jewish Mysticism. Bated on the Hilda Strook Lectures Delivered at the Jewish Institute of Religion, New York. (New York: Schocken Books, 1946. Pp. xiv and 454. $5.50.) - 2. Gustave E. von Grunebaum: Mediaeval Islam. A Study in Cultural Orientation. (Chicago: The University of Chicago Press, 1946. Pp.

Major Trends in Jewish Mysticism. Gershom G. Scholem

Major Trends in Jewish Mysticism. Gershom G. Scholem

Book Review: Major Trends in Jewish Mysticism

Book Review: Major Trends in Jewish Mysticism

Major Trends in Jewish Mysticism

Major Trends in Jewish Mysticism

Major Trends in Jewish Mysticism. Gershom G. Scholem

<i>Major Trends in Jewish Mysticism</i>. Gershom G. Scholem

The Jewish Community. Salo W. BaronMarriage Laws in the Bible and in the Talmud. Louis M. EpsteinMajor Trends in Jewish Mysticism. Gershom G. Scholem

Previous articleNext article No AccessReviewsThe Jewish Community. Salo W. Baron Marriage Laws in the Bible and in the Talmud. Louis M. Epstein Major Trends in Jewish Mysticism. Gershom G. Scholem Solomon GandzSolomon Gandz Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Isis Volume 35, Number 1Winter, 1944 Publication of the History of Science Society Article DOIhttps://doi.org/10.1086/358670 Views: 1Total views on this site Citations: 1Citations are reported from Crossref PDF download Crossref reports the following articles citing this article: George Sarton , and Frances Siegel Sixty-Sixth Critical Bibliography of the History and Philosophy of Science and of the History of Civilization (To July 1944), Isis 35, no.33 (Oct 2015): 221–278.https://doi.org/10.1086/358718

Major Trends in Jewish Mysticism. By &lt;italic&gt;Gershom G. Scholem&lt;/italic&gt;, Professor of Jewish Mysticism, Hebrew University, Jerusalem. [The Hilda Stich Stroock Lectures, Fourth Series.] (Jerusalem: Shocken Publishing House; New York: Jewish Institute of Religion. 1941. Pp. xiv, 440.)

Journal Article Major Trends in Jewish Mysticism. By Gershom G. Scholem, Professor of Jewish Mysticism, Hebrew University, Jerusalem. [The Hilda Stich Stroock Lectures, Fourth Series.] (Jerusalem: Shocken Publishing House; New York: Jewish Institute of Religion. 1941. Pp. xiv, 440.) Get access Major Trends in Jewish Mysticism. By Scholem Gershom G., Professor of Jewish Mysticism, Hebrew University, Jerusalem. [The Hilda Stich Stroock Lectures, Fourth Series.] (Jerusalem: Shocken Publishing House; New York: Jewish Institute of Religion. 1941. Pp. xiv, 440.) Koppel S. Pinson Koppel S. Pinson Queens College Search for other works by this author on: Oxford Academic Google Scholar The American Historical Review, Volume 49, Issue 1, October 1943, Pages 84–86, https://doi.org/10.1086/ahr/49.1.84 Published: 01 October 1943