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Beginning Again: Toward a Hermeneutics of Jewish Texts by Aryeh Cohen (ed.), Shaul Magid (ed.)

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By Aryeh Cohen (ed.), Shaul Magid (ed.)

Representing the spectrum of subfields inside Jewish reports, the contributing students to this quantity use "beginnings" as a hermeneutic stance to research texts of their quarter. whereas each one essay is an important contribution to its personal subfield—Bible, Talmud, Kabbalah, sleek Jewish notion, Feminist and Cultural Studies—the essays taken as a complete current new probabilities for exploring the distance that's Jewish stories and starting an inquiry into what may well represent a definable hermeneutics of Jewish texts.

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704–706. 22. See, for example, in R. Kolonymous Kalman Shapiro, Mevo Ha-Shearim, reprinted in Hakhsharat Averkhim ve Mevo Ha-Shearim (Jerusalem, 1962), p. 41f. 23. On this see Harold Bloom, Ruin the Sacred Truths (Cambridge, MA, 1987), pp. 1–13. 24. See, for example, in Rachel Elior, “Hasidism—Historical Continuity and Spiritual Change,” in Peter Schefer ed. Major Trends in Jewish Mysticism: 50 Years After, (Tubingen, 1996), pp. 318 and 319. 25. , 1995), pp. 338, 339, “Polytheism, on the contrary, with the exception of Platonic philosophy, assumes immortality to mean only deification.

53. Our text does not mention these categories. I have constructed them to attempt to understand the theoretical underpinnings of this hasidic homily. 54. On this see Nehemia Polin, The Holy Fire, pp. 26, 27. 55. This resembles R. Elijah ben Shlomo Zalman, the Gaon of Vilna’s position on individuality. The Gaon was adamant about the necessity for each individual to be a sovereign thinker in his/her scrutiny of Torah. On this, see Hillel Ben Sasson, “The Personality of the GRA and his Historical Influence” [Hebrew], Zion (1966): 55, 56.

See, for example, in Rachel Elior, “Hasidism—Historical Continuity and Spiritual Change,” in Peter Schefer ed. Major Trends in Jewish Mysticism: 50 Years After, (Tubingen, 1996), pp. 318 and 319. 25. , 1995), pp. 338, 339, “Polytheism, on the contrary, with the exception of Platonic philosophy, assumes immortality to mean only deification. Man desires to become God. This is the longing of classical man. Christianity, like the classical world, also took over this idea of deification. ” 26. See R.

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