Shabbatai Donnolos Sefer Hakhmoni

Written in southern Italy in the tenth century, Shabbatai Donnolo’s Sefer Hakhmoni is one of the earliest commentaries on Sefer Yeîirah. The volume offers the critical text, an annotated English translation, and a comprehensive introduction to Donnolo and his works.

Despite the importance of time and cosmology to Western thought, surprisingly little attention has been paid to these issues in histories of Jewish philosophy. Focusing on how medieval philosophers constructed a philosophical theology that was sensitive to religious constraints and yet also incorporated compelling elements of science and philosophy, T. M. Rudavsky traces the development of the concepts of time, cosmology, and creation in the writings of Ibn Gabirol, Maimonides, Gersonides, Crescas, Spinoza, and others.

Shabbetai Donnolo was a Jewish doctor born in Southern Italy in 913 AD when it was part of the Byzantine Empire. He is best known as the author of a herbal and traditionally as one of the founders of Europe's first medical school at Salerno. However, his medical reputation has overshadowed his cosmological writings, the most important of which is his Sefer Hakhmoni , a title implying Wisdom. As pharmacy and medicine in the tenth century were inextricably interwoven with astrology and cosmology Donnolo sets out his idea of a divinely created universe, with man in the image of God, based on a synthesis of contemporary thought. Professor Sharf shows how Donnolo's cosmology is a striking blend of his mystical inheritance from the Judaism of his birth, the Christian culture of his homeland and the Islamic astronomy which he studied, with the down-to-earth, plain and practical mind of the doctor.

A comprehensive treatment of visionary experience in some of the main texts of Jewish mysticism, this book reveals the overwhelmingly visual nature of religious experience in Jewish spirituality from antiquity through the late Middle Ages. Using phenomenological and critical historical tools, Wolfson examines Jewish mystical texts from late antiquity, pre-kabbalistic sources from the tenth to the twelfth centuries, and twelfth- and thirteenth-century kabbalistic literature. His work demonstrates that the sense of sight assumes an epistemic priority in these writings, reflecting and building upon those scriptural passages that affirm the visual nature of revelatory experience. Moreover, the author reveals an androcentric eroticism in the scopic mentality of Jewish mystics, which placed the externalized and representable form, the phallus, at the center of the visual encounter. In the visionary experience, as Wolfson describes it, imagination serves a primary function, transmuting sensory data and rational concepts into symbols of those things beyond sense and reason. In this view, the experience of a vision is inseparable from the process of interpretation. Fundamentally challenging the conventional distinction between experience and exegesis, revelation and interpretation, Wolfson argues that for the mystics themselves, the study of texts occasioned a visual experience of the divine located in the imagination of the mystical interpreter. Thus he shows how Jewish mystics preserved the invisible transcendence of God without doing away with the visual dimension of belief.

Volume 6 examines the history of Judaism during the second half of the Middle Ages. Through the first half of the Middle Ages, the Jewish communities of western Christendom lagged well behind those of eastern Christendom and the even more impressive Jewries of the Islamic world. As Western Christendom began its remarkable surge forward in the eleventh century, this progress had an impact on the Jewish minority as well. The older Jewries of southern Europe grew and became more productive in every sense. Even more strikingly, a new set of Jewries were created across northern Europe, when this undeveloped area was strengthened demographically, economically, militarily, and culturally. From the smallest and weakest of the world's Jewish centers in the year 1000, the Jewish communities of western Christendom emerged - despite considerable obstacles - as the world's dominant Jewish center by the end of the Middle Ages. This demographic, economic, cultural, and spiritual dominance was maintained down into modernity.

Byzantine Jews: Dialectics of Minority and Majority Cultures is the collective product of a three year research group convened under the auspices of Scholion: Interdisciplinary Research Center in Jewish Studies at the Hebrew University of Jerusalem. The volume provides both a survey and an analysis of the social and cultural history of Byzantine Jewry from its inception until the fifteenth century, within the wider context of the Byzantine world.

This volume was conceived with the double aim of providing a background and a further context for the new Dumbarton Oaks English translation of the Life of St Neilos from Rossano, founder of the monastery of Grottaferrata near Rome in 1004. Reflecting this double aim, the volume is divided into two parts. Part I, entitled “Italo-Greek Monasticism,” builds the background to the Life of Neilos by taking several multi-disciplinary approaches to the geographical area, history and literature of the region denoted as Southern Italy. Part II, entitled “The Life of St Neilos,” offers close analyses of the text of Neilos’s hagiography from socio-historical, textual, and contextual perspectives. Together, the two parts provide a solid introduction and offer in-depth studies with original outcomes and wide-ranging bibliographies. Using monasticism as a connecting thread between the various zones and St Neilos as the figure who walked over mountains and across many cultural divides, the essays in this volume span all regions and localities and try to trace thematic arcs between individual testimonies. They highlight the multicultural context in which Southern Italian Christians lived and their way of negotiating differences with Arab and Jewish neighbors through a variety of sources, and especially in saints’ lives.

In this provocative book, Marla Segol explores the development of the kabbalistic cosmology underlying Western sex magic. Drawing extensively on Jewish myth and ritual, Segol tells the powerful story of the relationship between the divine and the human body in late antique Jewish esotericism, in medieval kabbalah, and in New Age ritual practice. Kabbalah and Sex Magic traces the evolution of a Hebrew microcosm that models the powerful interaction of human and divine bodies at the heart of both kabbalah and some forms of Western sex magic. Focusing on Jewish esoteric and medical sources from the fifth to the twelfth century from Byzantium, Persia, Iberia, and southern France, Segol argues that in its fully developed medieval form, kabbalah operated by ritualizing a mythos of divine creation by means of sexual reproduction. She situates in cultural and historical context the emergence of Jewish cosmological models for conceptualizing both human and divine bodies and the interactions between them, arguing that all these sources position the body and its senses as the locus of culture and the means of reproducing it. Segol explores the rituals acting on these models, attending especially to their inherent erotic power, and ties these to contemporary Western sex magic, showing that such rituals have a continuing life. Asking questions about its cosmology, myths, and rituals, Segol poses even larger questions about the history of kabbalah, the changing conceptions of the human relation to the divine, and even the nature of religious innovation itself. This groundbreaking book will appeal to students and scholars of Jewish studies, religion, sexuality, and magic.

The Maimonides Review of Philosophy and Religion is an annual collection of double-blind peer-reviewed articles that seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies. Contributions to the Review place special thematic emphasis on scepticism within Jewish thought and its links to other religious traditions and secular worldviews. The Review is interested in the tension at the heart of matters of reason and faith, rationalism and mysticism, theory and practice, narrativity and normativity, doubt and dogma.