From Metaphysics to Midrash: Myth, History, and Interpretation of Scripture in Lurianic Kabbalah, by Shaul Magid. Bloomington and Indianapolis: Indiana University Press, 2008. 345 pp. $39.94. Shaul Magid has written a bold and intriguing book that should be stimulating to scholars of Jewish literature and intellectual thought. Utilizing five Scriptural narratives - one from each book of Chumash - Magid shows how Lurianic Kabbalists imposed their own particular mystical interpretation on Scripture. Reconstructing Lurianic Kabbalists' exegesis, he argues that their reading of Scripture linked contemporary sociological issues with metaphysical themes. Their most compelling societal issue was a preoccupation with question of conversos who wished to re-enter Judaism and Jewish community. Their metaphysical preoccupation was presence of Evil in a world that Torah proclaimed, God saw that He had Made, and behold it was very good. Both these themes concerned a concept of the Each of Scriptural narratives that Magid presents is a case study of Other. In Genesis, Magid presents Lurianic interpretation of Adam's sin as a way to introduce their view of Evil; in Exodus, he examines Lurianic exegesis of erev rav, minority of non-Jews who accompanied Jews out of Egypt, and who were responsible, according to some rabbinic interpretations, for sin of golden calf. In Leviticus, he discusses prohibition against male homosexuality. In Numbers, Balaam is presented as Other in contrast to Moses. And in Deuteronomy, Torah as authoritative text is Other when juxtaposed with authority that is vested in person Moses. In each case study, Other turns out to be not a true other but a complement - part of a duality that is necessary for certain historical and metaphysical processes to complete their mission. Magid notes that making Other (always ontologically impure) part of one's self is a paradoxical move for a religion that proclaims its special election as a apart, and who live lives of distinctiveness and separation. Magid explains that Lurianic thinkers can incorporate impure into pure because they hold a worldview that all things contain their opposite; consequently, otherness is only a temporary instantiation of self. Chapters One and Two provide readers enough background information to understand assumptions of Lurianic Kabbala. Magid introduces notion of sephirot, entities that, depending on what kabbalistic system one studies, are alternatively regarded as building blocks of universe or aspects of God (often chatacterized as entities that constitute personality of God). In Lurianic system, there is a reciprocal relationship - an ebb and flow - between actions of people and sephirot: smallest movement in one realm effects entire configuration of other realm. Thus, sephirot and creation are ontologically and cosmologically seamless. Adding to this seamlessness is notion of soul inheritance (gilgul), which is a kind of recycling of souls into other souls. In case study on Adam's sin, system works in following way: sephirot that constitute primal Adam sin with primal serpent, resulting in a spiritual or metaphysical blot on soul. …