Podcasts about Gershom Scholem

Bienvenidos a un nuevo Spaces en directo. Como si yo fuese el protagonista de Ellos Viven hoy vengo a soltarles una entradilla en forma de arenga. Ponte cómodo y abre tus oídos. ¡Abrelos porque te voy a contar la verdad que no quieren que sepas! Todo este rollo del nihilismo, la gente actuando como niños, obsesionada con memes estúpidos, videos de TikTok y cosas sin importancia vital, no es casualidad. No, no, no. Es un plan orquestado, una red tejida por las élites para mantenernos dormidos, distraídos y sin cuestionar nada. Déjame que te lo explique todo, pieza por pieza, porque esto es más grande de lo que parece. ¡Escucha bien, porque hasta la palabra "nihilista" tiene un trasfondo que te hace pensar quién quiere que pensemos en "nada"! La palabra viene del latín nihil, que significa "nada", puro vacío, la ausencia total de significado. Pero no te engañes, esto no es solo un capricho lingüístico, ¡es una pista de cómo nos han manipulado para abrazar el vacío! El término empezó a tomar forma en el siglo XVIII, pero se puso de moda en el XIX, cuando filósofos, escritores y, sí, ciertas élites comenzaron a jugar con la idea de que nada importa, que no hay verdad, ni Dios, ni propósito. La raíz latina nihil ya se usaba en la Antigua Roma, en textos legales y filosóficos, para hablar de cosas que no existían o carecían de valor. Pero el nihilismo como lo conocemos hoy empezó a gestarse con los pensadores modernos, sobre todo en Europa. Uno de los primeros en darle forma fue Friedrich Nietzsche, el filósofo alemán que en 1880 gritó a los cuatro vientos que "Dios ha muerto" (En Así hablo Zarathustra, 1883). Nietzsche no estaba celebrando, ¡estaba advirtiendo! Decía que sin un sistema de valores (como la religión o la moral tradicional), la humanidad caería en un abismo donde nada tiene sentido, un vacío que llamó nihilismo. Pero aquí viene lo sospechoso: mientras Nietzsche alertaba sobre el peligro, otros parecían encantados con la idea. ¿Quiénes? Los que querían una sociedad sin rumbo, fácil de controlar. El término "nihilista" se popularizó antes de Nietzsche, en Rusia, con los nihilistas rusos de los 1860s, un grupo de intelectuales y revolucionarios que rechazaban toda autoridad: el zar, la iglesia, la familia, todo. El escritor Iván Turguénev los inmortalizó en su novela Padres e hijos (1862), donde describe a un personaje, Bazarov, como un "nihilista" que no cree en nada, solo en la ciencia y la destrucción del viejo orden. Pero, ¿sabes qué? Algunos dicen que estos nihilistas no eran solo rebeldes, sino peones de un juego mayor. Potencias extranjeras y grupos subversivos financiaban ideas radicales para desestabilizar Rusia. ¿Te suena familiar? Es el mismo truco que usan hoy: siembra el caos, haz que la gente crea en "nada", y tendrás un rebaño sin dirección. Y aquí entra la conspiración: la palabra "nihilista" no solo describe a los que no creen en nada, sino que se ha convertido en una herramienta para los que quieren que vivas en el vacío. Fíjate en cómo la cultura moderna, desde Hollywood hasta las redes sociales, glorifica la idea de que "nada importa". ¿Por qué? Porque un nihilista no lucha, no cuestiona, no se organiza. Solo consume, se ríe de memes absurdos y se pierde en la matrix digital. Pero sigamos hablando de la antigua Roma ya que en la actualidad vivimos en un circo moderno, una versión 2.0 del "panem et circenses" de los romanos. En la antigua Roma, los emperadores daban pan y espectáculos para que el pueblo no se revelara. Hoy, las élites globales —los banqueros, los dueños de las Big Tech, los políticos corruptos— hacen lo mismo, pero con esteroides. Nos bombardean con Netflix, tendencias virales, influencers haciendo retos absurdos y realities que no aportan nada. ¿Por qué? Porque mientras estamos pegados al celular viendo un gato bailando o discutiendo sobre el último drama de Twitter, no estamos pensando en los problemas reales: la desigualdad, el control económico, las guerras que financian a escondidas. Esto no es nuevo, ¿sabes? Ya lo decían tipos como Theodor Adorno, un filósofo alemán de la Escuela de Frankfurt, que en los años 40 y 50 escribió sobre la "industria cultural". Este hombre, junto a su colega Max Horkheimer, advirtió que los medios masivos (cine, radio, prensa) no eran solo entretenimiento, sino herramientas para estandarizar el pensamiento y mantener a las masas pasivas. Adorno decía que la cultura pop nos convierte en consumidores obedientes, adictos a lo superficial, mientras las élites manipulan desde las sombras. Y eso fue antes de internet, ¡imagínate ahora con algoritmos que saben exactamente qué mostrarte para mantenerte enganchado! Pero no se queda ahí. Esto va más allá del entretenimiento. Hay una ingeniería social en marcha, un plan deliberado para degradar nuestra cultura y hacernos más tontos, más infantiles. Mira cómo han transformado la educación: menos filosofía, menos historia crítica, menos lógica, y más énfasis en cosas vagas como "habilidades socioemocionales" o en fomentar la cultura del grupo, o lo que es lo mismo, del rebaño. ¿Quién está detrás? Algunos señalan a fundaciones globalistas como la Rockefeller o la Open Society de George Soros, que supuestamente financian cambios curriculares para suavizar las mentes. Y no olvidemos a Hollywood y la música pop: letras vacías, películas que glorifican el hedonismo, la violencia o el individualismo extremo. Todo esto nos empuja a un nihilismo puro: si nada importa, si no hay valores profundos, ¿para qué luchar? Mejor nos quedamos viendo videos de 15 segundos en TikTok, riéndonos de cosas absurdas mientras el mundo se desmorona. Adorno lo vio venir y lo puso en practica con la puesta en marcha de grupos como Los Beatles: él decía que la cultura de masas nos aliena, nos hace olvidar quiénes somos y nos convierte en engranajes de una máquina capitalista que solo beneficia a los de arriba. Y hablando de tecnología, ¡aquí viene lo gordo! Las redes sociales no son un accidente, son armas psicológicas. Los algoritmos de plataformas como Instagram, TikTok o YouTube están diseñados para hackear tu cerebro. ¿Sabías que empresas como Meta contratan a neurocientíficos para perfeccionar sus sistemas? Es verdad, hay estudios, como los de Tristan Harris, exdiseñador de Google, que revelan cómo estas plataformas manipulan la dopamina, el químico del placer, para mantenerte enganchado. Cada "like", cada notificación, cada video absurdo que no puedes parar de ver es parte de un diseño para que no pienses, no reflexiones, no crezcas. Esto crea una sociedad infantil, incapaz de concentrarse más de 10 segundos, obsesionada con lo instantáneo. ¿Y quién controla estas empresas? Los mismos multimillonarios que financian agendas globales, como los de Silicon Valley o el Foro Económico Mundial. ¿Coincidencia? No lo creo. Ahora, conecta los puntos: este nihilismo, esta despreocupación, no es solo cultural, es un declive inducido. Hay teorías que dicen que todo esto forma parte de un plan mayor, algo como el "Nuevo Orden Mundial" o “El Gran Reset". El Foro Económico Mundial, liderado por tipos como Klaus Schwab, habla abiertamente de un "gran reseteo" para cambiar la economía y la sociedad. ¿Y qué mejor manera de controlar a la gente que debilitándola? Destruyen los valores tradicionales —familia, comunidad, religión— y los reemplazan con un individualismo vacío, un "sé tú mismo" que en realidad significa "consume y no pienses". Sin un propósito mayor, la gente cae en el nihilismo, se vuelve cínica, se ríe de todo, y se refugia en cosas absurdas como coleccionar Funko Pops o pelear en redes por tonterías. Esto no es espontáneo, ¡es un diseño! Mi teoría es que hay fuerzas más oscuras, no solo las mal llamadas élites, sino algo espiritual, como una guerra contra el alma humana. Esas elites psicopatas que Pedro Bustamente denomino elites psicopatocraticas. Mira lo que pasó con el arte: antes inspiraba, ahora tenemos "arte contemporáneo" que parece un chiste, como un plátano pegado a una pared vendido por millones. Eso no es arte, es una burla para mantenernos confundidos. En el informe Iron Mountain de 1966 que pidió el presiente Kennedy antes de ser asesinado se explicaba perfectamente como la degradación del arte fue planifica por la CIA, allí se decia: “También resulta instructivo observar que el carácter de la cultura de una sociedad mantiene una estrecha relación con su potencial para hacer la guerra dentro del contexto de su época. No es ningún accidente que la actual "explosión cultural" en los Estados Unidos tenga lugar en una época marcada por un desarrollo inusualmente rápido de la tecnología bélica. Esta relación se reconoce más generalmente de lo que dejaría entrever la literatura especializada en este tema. Por ejemplo, muchos artistas y autores están comenzando a expresar su preocupación acerca de las opciones de creatividad limitadas que prevén en un mundo sin guerras, quellos creen o esperan estará pronto entre nosotros. Actualmente, se están preparando para esta posibilidad realizando experimentaciones sin precedentes con formas carentes de sentido; sus intereses en años recientes se han focalizado crecientemente en diseños abstractos, emociones gratuitas, ocurrencias fortuitas y secuencias sin relación.” Y por si fuera poco, la sobrecarga de información nos ha fracturado. La posverdad, la polarización, las fake news: todo eso es parte del plan. En 2016, Oxford nombró "posverdad" como la palabra del año, describiéndola como un mundo donde los hechos objetivos importan menos que las emociones y las narrativas. ¿Y quién gana con esto? Los que controlan los medios y las plataformas. Si no confías en nada, si todo es un meme, entonces no hay verdad, no hay lucha, solo nihilismo. La gente se cansa, se rinde, y se entretiene con cosas absurdas porque es más fácil que enfrentar un mundo roto. Es como dijo Neil Postman en su libro Divirtiéndonos hasta la muerte (1985): “no nos están esclavizando con cadenas, sino con entretenimiento. Nos están matando con risas.” Entonces, ¿qué tenemos? Un plan maestro: usan los medios para distraernos, la tecnología para adormecernos, la educación para debilitarnos y la cultura para infantilizarnos. Todo para que no levantemos la cabeza y veamos quién mueve los hilos. La educación como decía Bertrand Rusell «estará bien confinada a la clase gobernante y al populacho no se le permitirá saber como estas convicciones fueron generadas«. ¿Los nombres? Algunos señalan a los Rockefeller, los Rothschild, el Foro Económico Mundial, las Big Tech. Yo sostengo que es más grande, que hay poderes que ni conocemos. Pero la prueba está a la vista: una sociedad nihilista, obsesionada con lo absurdo, que no sabe ni quién es Theodor Adorno ni por qué su advertencia sobre la cultura de masas es más relevante que nunca. Despierta, ¡esto no es un juego! Si quieres pruebas, mira las redes, busca los documentos filtrados de fundaciones globalistas publicados por Maria Desiluminate, Nuevo Desorden Mundial, o Desmontando a Babylon, o lee a Adorno, a Orwell, a Bertrand Ruseel o a Postman. Todo está ahí, pero tienes que querer verlo. ¡Despertad, porque nos tienen distraídos como marionetas en su circo! Las élites, desde los días de Adorno y su Escuela de Frankfurt hasta los titanes de Silicon Valley, han tejido un plan maestro: usar la industria cultural, los algoritmos dopamínicos y la posverdad para sumirnos en un nihilismo vacío. Nos inundan con entretenimientos absurdos —memes, TikToks, dramas de redes— para mantenernos infantiles, despreocupados y ciegos ante su control. La palabra "nihilista", nacida del latín nihil y moldeada por los rebeldes rusos y Nietzsche, es su arma secreta: nos convierten en creyentes de la "nada", mientras ellos mueven los hilos del poder desde las sombras. ………………………………………………………………………………………. ¡Agarraos porque os voy a contar una verdad oculta que los poderosos no quieren que sepais! Los sabateanos y el frankismo son la clave para entender cómo el mundo se sumió en el caos nihilista que vivimos hoy. Los sabateanos o sabateos son los discípulos del autoproclamado mesías judío Shabtai Tzvi, nacido en el imperio otomano, el cual se convirtió al Islam en 1666…¿bonita fecha, no creéis? Son partidarios de la Cábala y del Zohar y afirman la existencia de una ley oculta y secreta, los sabateos interpretaron la conversión de su líder como un mandamiento para practicar una religión oculta y secreta. Un tipo que en el siglo XVII se autoproclamó Mesías y dijo que la redención llegaba rompiendo todas las reglas. ¿Cumplir la Torá? ¡Pff, para qué! Él y sus seguidores sabateanos creían que el pecado era el camino a la salvación, una movida que ya olía a rebelión contra todo lo sagrado. Cuando Tzvi se convirtió al islam bajo presión otomana, sus seguidores más fieles, los Dönmeh, se volvieron criptojudíos, viviendo una doble vida mientras planeaban en las sombras. Esto no es teoría, ¡es historia pura que podéis rastrear! Luego aparece Jacob Frank, el verdadero cerebro maquiavélico. Este tipo, en el siglo XVIII, llevó el sabateanismo a otro nivel, diciendo que era el sucesor de Tzvi. Frank no solo quería romper las reglas, quería destruirlas por completo. Su lema era que el mundo debía caer en una "saturación de pecado" para forzar la llegada del Mesías. ¿Rituales raros? Claro, como esa movida en Lanškroun en 1756, donde sus seguidores bailaban alrededor de una mujer semidesnuda, diciendo que era la Shekhinah. Este es un término hebreo que viene de la raíz shajan ("habitar") y, en el judaísmo, se refiere a la presencia divina de Dios en el mundo, o a que una persona esta habitada por un espíritu, vamos que esta poseída. ¡Pura locura! Frank y sus frankistas se convirtieron al cristianismo en masa, pero no te engañes, era una fachada. En secreto, seguían con sus creencias locas, infiltrándose en la sociedad europea como una red oculta. Si cruzamos el charco hasta España y tenemos un siglo antes a los alumbrados, una secta mística del siglo XVI que también olía a subversión. Estos tipos, que surgieron alrededor de 1511 en Castilla, creían en un contacto directo con Dios a través de éxtasis y visiones, despreciando los sacramentos y la autoridad de la Iglesia. Decían que, al estar "iluminados" por Dios, no podían pecar, sin importar lo que hicieran. ¿Os suena familiar? Su idea de "dejamiento" (entregarse pasivamente a Dios) se parece mucho a la transgresión deliberada de Tzvi. La Inquisición los persiguió a muerte, encarcelando a líderes como Isabel de la Cruz y Pedro Ruiz de Alcaraz en 1524, porque veían en ellos un peligro herético con tintes protestantes. Pero, ¿y si los alumbrados eran un eco temprano de la misma mentalidad antinomiana que Tzvi predicaría después? ¡Es como si alguien estuviera sembrando la semilla de la rebelión espiritual en distintos frentes! Y aquí entra el jesuitismo, la gran pieza que conecta todo en esta conspiración. La Compañía de Jesús, fundada en 1540 por Ignacio de Loyola, se creó para ser la vanguardia de la Contrarreforma, combatiendo herejías como el protestantismo y, sí, los alumbrados. Pero esperad, ¡aquí hay algo turbio! Los jesuitas eran famosos por su disciplina, su infiltración en las élites y su "obediencia ciega", algo que algunos conspiranoicos dicen que se parece sospechosamente a las tácticas de los Dönmeh sabateanos, que se colaban en otras religiones mientras mantenían sus creencias secretas. Es famoso el tema de la monista secreta, un texto que habla de las técnicas de infiltración que usaban y usan los jesuitas. Donde esta permitido hacer cualquier maldad con tal de salirse con la suya. Curiosamente, Ignacio de Loyola fue investigado por la Inquisición en 1527 por posible simpatía con los alumbrados, aunque salió libre. ¿Coincidencia? ¡Yo digo que no! Quizás los jesuitas, mientras combatían herejías, aprendieron un par de trucos de los alumbrados sobre manipulación y control espiritual, usándolos para su propia agenda de poder. Ahora, aquí viene lo gordo: esta idea de "redención a través del pecado" es el germen del nihilismo que hoy nos tiene atrapados. Frank no solo quería romper las leyes judías, sino TODAS las leyes morales. ¿Os suena familiar? ¡Es el eco de Nietzsche gritando que "Dios ha muerto"! La filosofía de Nietzsche, con su rechazo a los valores tradicionales y su idea de que no hay verdad absoluta, no salió de la nada. Bebió directo de esa fuente envenenada del frankismo, que decía que destruir el orden moral era el camino a la libertad. Los frankistas, con su desprecio por el Talmud y las normas, fueron los primeros en decir que nada importa, que todo vale si sirve al "gran plan". ¡Eso es nihilismo puro, amigos! Y no creais que esto se quedó en el siglo XVIII. Los frankistas, con sus conversiones falsas al cristianismo, se metieron en las élites de Europa. Hay quienes dicen que familias poderosas, incluso en América, tienen raíces frankistas. ¿Nombres como Brandeis o Frankfurter te dicen algo? No es casualidad. Estos tipos sembraron las semillas de una ideología que destruye cualquier sentido de propósito, dejando un vacío que hoy llamamos nihilismo moderno. Desde el marxismo cultural hasta los movimientos que promueven el caos moral, todo tiene el ADN de esa "involución" que Frank predicaba. No era una regresión biológica, ¡era un plan para sumir al mundo en la anarquía espiritual! Lo más loco es cómo lo hicieron: los frankistas no solo querían pecar, querían que el mundo entero se hundiera en el pecado. Frank decía que el caos moral forzaría la redención, pero, ¿y si la redención nunca llega? Lo que queda es un mundo donde nadie cree en nada, donde los valores se derrumban. Eso es exactamente lo que Nietzsche teorizó después, y lo que hoy vemos en la cultura: un vacío donde todo es relativo, donde no hay bien ni mal. El solipsismo satanista que impera por todas partes. Los frankistas, con sus rituales y su infiltración, fueron los arquitectos de esta mentalidad. No lo digo yo, ¡lo dicen los hechos históricos! No es ninguna sorpresa que el frankismo tuviera hasta 50,000 seguidores en su momento, muchos en Polonia, donde se mezclaron con la nobleza católica. Desde ahí, su influencia se extendió como un virus. Si queréis pruebas, leed los primeros trabajos de Gershom Scholem, que destripó el sabateanismo y mostró cómo sus ideas eran una bomba de relojería. La evolución del estudio de Scholem sobre el sabbateanismo sirve como prueba de la creciente reticencia de Scholem y otros muchos a criticar el proyecto sionista tras el Holocausto y la Segunda Guerra Mundial y de su giro gradual desde la marginalidad hacia convicciones políticas más dominantes. En resumen, los sabateanos y Frank armaron el escenario para el nihilismo actual. Su plan de "redención a través del pecado" no era misticismo inocente, era una declaración de guerra contra los valores. Nietzsche solo tomó el testigo y lo gritó más alto. Hoy, cuando ves una sociedad que no cree en nada, que celebra la transgresión por la transgresión, estás viendo el legado de Frank y sus locos. ¡Despierta, que el nihilismo no es casualidad, es un plan que lleva siglos en marcha! ………………………………………………………………………………………. ¡Y hasta aquí el podcast de hoy, amigos! Hemos desentrañado cómo las distracciones modernas y la infantilización de la sociedad nos mantienen en una danza perpetua de entretenimiento vacío, lejos de la verdad incómoda. Como decía Orwell, “el pueblo que elige corruptos, impostores, ladrones y traidores no es víctima, sino cómplice”. Y en la misma línea, Russell nos advertía que “la mayoría de las personas preferirían morir antes que pensar; de hecho, muchas lo hacen”. Así que, mientras el mundo nos lanza notificaciones y pantallas para anestesiarnos, recordad: despertad, cuestionad, pensad. Pero, claro, si todo esto os parece demasiado... ¡hoy no, mañana! ………………………………………………………………………………………. Conductor del programa UTP Ramón Valero @tecn_preocupado Canal en Telegram @UnTecnicoPreocupado Un técnico Preocupado un FP2 IVOOX UTP http://cutt.ly/dzhhGrf BLOG http://cutt.ly/dzhh2LX Ayúdame desde mi Crowfunding aquí https://cutt.ly/W0DsPVq Invitados ………………………………………………………………………………………. Enlaces citados en el podcast: AYUDA A TRAVÉS DE LA COMPRA DE MIS LIBROS https://tecnicopreocupado.com/2024/11/16/ayuda-a-traves-de-la-compra-de-mis-libros/ MIRANDO HACIA ATRÁS VI: ANTICIPÁNDONOS A HG WELLS CUARTA PARTE https://tecnicopreocupado.com/2020/01/31/mirando-hacia-atras-vi-anticipandonos-a-hg-wells-cuarta-parte/ LA PEDAGOGÍA WALDORF CREADA POR STEINER, LA NEW AGE Y EL LUCIFERANISMO https://tecnicopreocupado.com/2018/04/02/la-pedagogia-waldorf-creada-por-steiner-la-new-age-y-el-luciferanismo/ APRENDER DEL PASADO PARA VALERNOS EN EL FUTURO https://tecnicopreocupado.com/2014/05/17/aprender-del-pasado-para-valernos-en-el-futuro/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES https://tecnicopreocupado.com/2018/07/10/destruccion-de-la-familia-y-los-valores/ DESTRUCCIÓN DE LA FAMILIA Y LOS VALORES. 2ª PARTE https://tecnicopreocupado.com/2019/01/14/destruccion-de-la-familia-y-los-valores-2a-parte/ ………………………………………………………………………………………. Música utilizada en este podcast: Tema inicial Heros Epílogo Mañana - Los Iberos https://youtu.be/uVa-Yi07ZYk?feature=shared

Wie können wir ein hebräisches Gebet ins Deutsche übersetzen, wie können wir Spuren der Stimme Gottes hören, und welche Gefahren birgt die Säkularisierung der Heiligen Sprache in Palästina? Dies ist nur ein Teil der Fragen, die der junge Gershom Scholem in den Jahren 1916–1928 zu beantworten versuchte, bevor er sich dem Studium der Kabbala widmete. In seiner kürzlich erschienenen Monografie „Fragen der Sprache in Gershom Scholems Frühen Schriften“ hat Ghilad H. Shenhav – Koordinator des Zentrums für Israel-Studien und wissenschaftlicher Mitarbeiter am Lehrstuhl für Jüdische Geschichte und Kultur der LMU – Scholems frühe Schriften auf ihre Relevanz für aktuelle theologische, politische und genderbezogene Debatten untersucht.

J.J. and Gila Fine analyze the literary character of Talmudic women and uncover a counter history of Bruriah. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsNoam Zadoff is Assistant Professor of Contemporary History at the University of Innsbruck. He is the author of Gershom Scholem: from Berlin to Jerusalem and Back (Brandeis, 2017) and many other scholarly works that deal with a wide array of subjects in recent Jewish History. 

J.J. and Dr. Noam Zadoff methodically demistify Gershom Scholem's iconoclastic but influential views about Sabbateanism and its causal connection to just about every contemporary element of Jewish life. Follow us on Bluesky @jewishideaspod.bsky.social for updates about messiahs, true and false. Please rate and review the the show in the podcast app of your choice!We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsNoam Zadoff is Assistant Professor of Contemporary History at the University of Innsbruck. He is the author of Gershom Scholem: from Berlin to Jerusalem and Back (Brandeis, 2017) and many other scholarly works that deal with a wide array of subjects in recent Jewish History. 

We define our symbols and our symbols define us. When considering the Star of David as a Jewish symbol, one has to head out on a journey through the centuries and across the globe to understand how a widespread geometric configuration became such a powerful defining image of the Jewish people – to our enemies and to ourselves. Join us from Jerusalem to Rome to Morocco to Prague to Basle, Switzerland as we explore the Star of David and our Jewish journeys. Links for Additional ReadingThe Curious History Of The Six-Pointed Star: How The “Magen David” Became The Jewish Symbol, Gershom Scholem, Commentary, September 1949Star of David: Birth of a Symbol – Legends vs. Facts, ANU – The Museum of the Jewish People, 1 February 2018Star Of David, Erin Parfet, Shalom Learning Center, 4 April 2024Follow us on Facebook, Instagram, and LinkedIn! Hosted on Acast. See acast.com/privacy for more information.

Saverio Campanini"Cabbalisti cristiani"Gershom ScholemAdelphiwww.adelphi.itTre saggi acuminati che illustrano il fascino esercitato dalla Qabbalah sui lettori cristiani d'ogni tempo.A cura, e con un saggio, di Saverio Campanini.Che la Qabbalah sprigioni un fascino difficilmente spiegabile è fuori di dubbio: chiunque entri in contatto con essa si sente interpellato, come se quelle oscure dottrine non aspettassero altri per sciogliere gli antichi nodi dell'irradiazione divina. Un fascino cui non hanno potuto sottrarsi molti lettori cristiani – da Giovanni Pico della Mirandola ai platonici rinascimentali, da Knorr von Rosenroth a Isaac Newton, dagli alchimisti ai «fratelli muratori» –, che con i dogmi segreti della mistica ebraica hanno avvertito una profonda affinità. Massimo studioso della Qabbalah, Gershom Scholem non ha mancato di dire la sua su questa robusta corrente del pensiero europeo. Persuaso com'era che la Qabbalah fosse la quintessenza dell'ebraismo, Scholem ha tentato di denunciare la sua versione cristiana come illegittima, frutto di un malinteso o di una frode, giungendo tuttavia a riconoscere, alla fine della vita, che la passione per quegli insegnamenti esoterici era stata accesa in lui proprio dalla lettura di un cabbalista cristiano. E così, nei tre illuminanti saggi qui raccolti, non solo troveremo una storia di quel pensiero sotterraneo, ma potremo anche scorgere in filigrana una riluttante autobiografia.Gershom Scholem (1897-1982) è una delle massime figure nel campo degli studi ebraici, in particolare della mistica, in cui ha tracciato nuovi percorsi di ricerca. Oltre che autore di opere fondamentali sulla Cabbalà, è stato docente universitario e ha svolto un'intensa attività di conferenziere.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

This episode is sponsored by Nishmat, the Jeanie Schottenstein Center for Advanced Torah Study for Women, whose Online Beit Midrash returns on Sept. 8. Women of all backgrounds can learn Talmud, Tanach, Halacha, and more from the comfort of home. For a full class schedule and registration, go here. In this episode of the 18Forty Podcast, we talk to historian and professor Pawel Maciejko about the false messiah Sabbatai Zevi, Sabbateanism, and the roots of Jewish secularism. Gershom Scholem, the scholar of Kabbalah and Jewish mysticism, saw a connection between the 17th-century messianic movement of Sabbateanism and the later movement of Jewish secularism. Was he right? In this episode we discuss:What was the impact of Sabbateanism after its messianic fervor died down? How can studying Jewish history deepen one's connection with Judaism? What is Frankism, and why is it a fascination of present-day antisemitic conspiracy theorists?Tune in to hear a conversation about what the rupture from the Sabbatean movement can teach us about the wide range of Jewish identities we see today. Interview begins at 16:07.Pawel Maciejko is an associate professor of history and Leonard and Helen R. Stulman Chair in Classical Jewish Religion, Thought, and Culture at Johns Hopkins University. Between 2005 and 2016 he taught at the Department of Jewish Thought at the Hebrew University of Jerusalem. His first book, The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755–1816, was awarded the Salo Baron Prize by the American Academy of Jewish Research and the Jordan Schnitzer Book Award by the Association for Jewish Studies.References:Not in the Heavens: The Tradition of Jewish Secular Thought by David BialeMakers of Jewish Modernity: Thinkers, Artists, Leaders, and the World They Made edited by Jacques Picard, Jacques Revel, Michael P. Steinberg, and Idith Zertal “The Holiness of Sin” by Gershom ScholemMishnah Chagigah 2Ezekiel 1Accounting for the Commandments in Medieval Judaism by Elliot R. WolfsonSabbatian Heresy: Writings on Mysticism, Messianism, and the Origins of Jewish Modernity edited by Pawel MaciejkoThe Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816 by Pawel Maciejko“The Messianic Feminism of Shabbatai Zevi and Sarah Ashkenazi” by Jericho VincentOn Repentance and Repair: Making Amends in an Unapologetic World by Danya Ruttenberg“A Portrait of the Kabbalist as a Young Man: Count Joseph Carl Emmanuel Waldstein and His Retinue” by Pawel Maciejko“Gershom Scholem's dialectic of Jewish history: the case of Sabbatianism” by Pawel MaciejkoSeforimchatter's Sabbatai Zevi SeriesBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Oh boy...This episode is longer than usual, more contentious, as it addresses the current genocidal violence in Gaza in ways that neither 'the left' nor 'the right,' as they are now called (defined?), would stand behind; except perhaps with a dagger?..We are both against what Israel is doing in Gaza, and think it ought to stop immediately (which would still be much much too late).Our discussions, our rhetoric, our frameworks of understanding, however, are neither neutral nor universal. They involve issues that precede "universal categories" of "racism" - on either "side" - to show western eyes what they cannot see about this global problem.Sagi calls it "metaphysical antisemitism," a term he borrowed from Gershom Scholem, but developed much (too much?) further. Accounts of this problem, here and now, cannot hide behind the tried and true tropes - of 'evil,' 'the right side of history,' etc. - but are viewed in a particular historical lens. Particular, because it presupposes Jewish specificity, but not to justify Israel's actions, or the manner(s) of Palestinian resistance to them. To do that we need a metaphysically sensitive analysis as to what underpins tropes like "anti-zionism," "Islamophobia" and the likes. Just because "we hate Nazis" does not necessarily mean we're on the right side of history.Just because Hitler accelerated the evacuation of a Christian, antisemitic Europe of Jews to the ancient land of Kna'an, does not make this land Zion (yet), nor him the Messiah.What can the present situation teach us, from our, Jewish, perspective, about this knot? How do we explain, without explaining away, the terrible cycle of murderous, genocidal violence that has erupted in Israel/Palestine? Probing these problems might help shine a light on a tragic impasse, where true things - real facts, real pain, real history - are employed for fallacious reasons, and yet persist (for the inaccessible truths that still burn, silent, within them). Here we try to understand the situation in a way that does not flatten the discourse to "human rights"; it demands a greater responsibility to difference than that tired (and by now at least faltering, if not highly suspect) 'humanism' that allows Christian mora frameworks to gloss over their own metaphysical assumptions, and violence. You know, like the idea of the Nation State being a solution -- imposed, by various means, upon the rest of the "civilized world" -- to an intra-Christian problem (that it did not solve). We are not anti-Christian, however, for, as the wise man said, they know not what they do. Instead of platitudes or tired binaries, here we try to think through these phenomena as conflagrations produced by a complex system of violence-erasure, a violence by other means, if you will, a violence delegated, farmed-out, rationally contracted and brutally enforced. And made invisible.The 'Colonialism' levelled at Israel hides metaphysical assumptions that need to be spelled out if the sides that truly matter, that truly suffer, in this murderous, brutal impasse - the Israeli and the Palestinian - are to be able to find common ground and a way out of this cycle. So long as the hatred that fueled the worst atrocities of October 7th, and that chants "from the river to the sea" will not be listened as to its - decidedly non-antisemitic - drive; so long as Israel's claim to self-defense is either accepted as a carte blanche for violence, or dismissed as irrelevant to this issue, the impasse will remain.We are trying to find a way out of this impasse.Cancel if you must,butlisten, if you can.

What is Qabalah? This is a scholarly exploration of Hermetic Qabalah, an esoteric tradition steeped in history and rich in spiritual practice. This detailed video presentation covers the evolution of Hermetic Qabalah from its origins in ancient Jewish mysticism through its adaptation in Christian and Renaissance thought to its pivotal role in contemporary Western esotericism. We start by defining Hermetic Qabalah and distinguishing it from Jewish Kabbalah and Christian Cabala, highlighting the unique blend of mysticism, philosophy, and theology that characterizes each form. Discover how figures like Giovanni Pico della Mirandola influenced the Christian reinterpretation of Kabbalistic ideas and how these ideas permeated Renaissance thought. The video further delves into the core structure of the Tree of Life, explaining its symbolic representation of the universe's spiritual and material aspects. Learn about the sefirot, the paths that connect them, and their implications for personal and spiritual development. We will also cover primary texts like the Zohar and Sepher Yetzirah, their historical significance, and their roles in the practice of Qabalah. Additionally, we explore the modern application of Hermetic Qabalah in traditions such as Thelema and its integration into practices like modern Witchcraft and the Golden Dawn system. CONNECT & SUPPORT

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the 1920s, before the establishment of the state of Israel, a group of German Jews settled in a garden city on the outskirts of Jerusalem. During World War II, their quiet community, nicknamed Grunewald on the Orient, emerged as both an immigrant safe haven and a lively expatriate hotspot, welcoming many famous residents including poet-playwright Else Lasker-Schüler, historian Gershom Scholem, and philosopher Martin Buber. It was an idyllic setting, if fraught with unique tensions on the fringes of the long-divided holy city. After the war, despite the weight of the Shoah, the neighborhood miraculously repaired shattered bonds between German and Israeli residents. In German Jerusalem: The Remarkable Life of a German-Jewish Neighbourhood in the Holy City (Haus Publishers, 2021), Thomas Sparr opens up the history of this remarkable community and the forgotten borderland they called home. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

Franz Kafka var tog avstånd från mycket av den tro och kultur han fostrades i. Samtidigt var han något av en judisk mystiker. Ulrika Björk reflekterar över motsättningen. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.I novellen ”Det hemliga miraklet” från 1939 skildrar den argentinske författaren Jorge Luis Borges ögonblicket då huvudpersonen Jaromir Hladík, en tjeckisk judisk författare, erfar ett mirakel. Under tyskarnas inmarsch i Prag grips författaren och döms till döden för sina arbeten om den judiska mystiken. Natten innan avrättningen ber han Gud förlänga hans liv med ett år för att fullborda en oavslutad tragedi. När den dödsdömde nästa morgon står inför exekutionspatrullen stannar den fysiska världen upp, samtidigt som hans tankar pågår som vanligt. Med minnet som dokument slutför författaren under ett år dramat, varpå patrullens fyrfaldiga salva kastar honom till marken.Borges magiska realism – där den gripbara världen sammansmälter med en drömlik verklighet – för vidare en modernistisk genre som författaren Franz Kafka etablerade. Kafka föddes i Prag 1883 och växte upp i en assimilerad judisk borgerlig familj. Vid sin död 1924 hade han ett sextiotal skrifter bakom sig och tre ofullbordade romaner. Med juridisk precision gestaltar hans litteratur tillvarons labyrintiska absurditet.Kafkas stora genombrott kom efter hans död, men en av dem som läste honom under hans livstid var historikern och auktoriteten på judisk mystik Gershom Scholem. Enligt honom vittnar författarskapet om den moderna människans vilsenhet genom att förmedla ett särskilt judiskt förhållande till traditionen i en värld där Gud har dragit sig undan. Kafka är en ”kättersk kabbalist” skriver Scholem i ett brev till vännen Walter Benjamin.Kabbala är det hebreiska ordet för 'tradition' och kommer från verbet för 'att ta emot'. Det är också namnet på en medeltida mystisk lära om den skapande guden som drar sig samman för att ge utrymme åt sin skapelse. Samma gud strålar också ut i världen och uppenbarar sig i tingen. Men hos Kafka kan den fördolde gudens uppenbarelse inte längre erfaras. Allt som återstår är ett meningslöst tomrum.En rad ur det självbiografiska Brevet till fadern – som kom ut först på 1950-talet – verkar bekräfta Kafkas hållning till sitt judiska arv: ”Något bättre sätt att förvalta detta arv än att så fort som möjligt frigöra sig från det kunde jag inte komma på; just en sådan frigörelse tycktes mig vara det mest pietetsfulla”, skriver sonen. Brevet till fadern är en oförsonlig uppgörelse med en förtryckande far och dennes slentrianmässiga religiositet. Den ger därför röst åt upplevelsen av traditionsförlust. Även om fadern fått med sig ”en viss judendom” från sin hemby saknar den i sonens ögon ett egenvärde för fadern och kan därför inte förmedlas.Bilden av Kafka som en internationell modernist var länge förhärskande. Men mot slutet av det kalla kriget började han citeras på den kritiska scenen och som nära förbunden med sitt historiska Prag. För Vaclav Havel var Kafka en förebild. Och i en inflytelserik studie från 1974 byggde de franska filosoferna Gilles Deleuze och Félix Guattari en teori kring en dagboksanteckning från 1911 där han hänvisar till ”de små nationernas litteratur” och den egna förtrogenheten med jiddisch. Boken Kafka. För en mindre litteratur påminde om att Kafkas transnationella tillhörighet var både språklig och politisk – han publicerade sig i samma österrikiska tidskrifter som den politiska sionismens grundare Theodor Herzl.Den språkliga historien – den judiska, tjeckiska och tyska – blev nu en del av den kritiska Kafkatolkningen, och den dolda traditionen i Kafkas egna texter började framträda. Tänk till exempel på den lilla varelsen Odradek i novellen ”Familjefaderns bekymmer” från 1919. Medan vissa hävdar att namnet Odradek är av slaviskt ursprung anser andra att det är tyskt, får vi veta, men ingen kan säga säkert. Själva varelsen är en platt stjärnformad trådspole överdragen med trådändar av skiftande slag och färger. Genom sin konstruktion kan den stå för sig själv på två ben men tycks aldrig ha haft något egentligt ändamål. Den är meningslös och ändå fullbordad. Det är det som bekymrar familjefadern, som undrar om varelsen kommer att överleva honom själv och rulla framför fötterna på hans barn och barnbarn.I en hyllning till Kafka tio år efter hans död tolkar Walter Benjamin Odradek som spåret av en bortglömd centraleuropeisk judisk tradition. Den lilla varelsen sätter oss i kontakt med en förnationell värld – inte slavisk, inte tysk, men formad av båda. Vissa uttolkare menar att novellen väver in Kafkas egna översättningar av hebreiska böner.I en annan novell omtolkar Kafka myten om Babels torn. I ”Stadsvapnet” från 1920 avbryts tornbygget inte genom en högre makts ingripande, som i den bibliska berättelsen. Nej, det är storheten i själva idén om ett torn som räcker upp till himlen som förlamar krafterna och får Babels människor att skjuta fullbordandet på framtiden.Byggandet av tornet misslyckas därför att det inbegriper föreställningen att tiden är gränslös, harlitteraturvetaren Stéphan Mosès föreslagit i en tolkning från 1992. Som Kafka skriver var det som om man ”räknade med att kunna hålla på i århundraden”. Berättelsen står därför i kontrast till Borges novell om den judiske författaren i Prag. I ”Det hemliga miraklet” är tiden förtätad till ett enda ögonblick: stunden då den fysiska världen stannar upp och författaren fullbordar sin tragedi i minnet.I skärningspunkten mellan de två novellerna finner Mosès en historiesyn som han förbinder med mellankrigstidens tysk-judiska generation och kallar ”den historiska tidens aktualisering”. Sedan upplysningen hade den europeiska filosofin dominerats av tanken att historien rör sig framåt. Historia betydde kontinuitet, kausalitet och vetenskapliga framsteg. Istället för att (i Hegels och Marx efterföljd) optimistiskt tänka sig historien som en rörelse mot mänsklighetens fulländning hndlar ”den historiska tidens aktualisering” om en diskontinuerlig historia. Vad Kafka och hans generation såg var att historien består av ögonblick som inte låter sig totaliseras. De erkände att kriser, avbrott och slitningar kan vara mer avgörande – till och med mer löftesrika – än en skenbar enhetlighet. Även om tidigare tänkare har uppmärksammat nuets verklighet rör det sig här inte om en flyktig övergång mellan förflutenhet och framtid, nupunkter i en tidslig kedja, utan om en tid som exploderar i otaliga messianska ögonblick. Som hemliga mirakel uppstår de messianska ögonblicken mellan den oändligt förlängbara yttre tiden i Kafkas tolkning av tornbygget och den förtätade inre tiden i Borges berättelsen om den dödsdömde författaren. Och de nämns redan i Talmud, enligt Scholem – samlingen av de allra tidigaste judiska bibelkommentarerna. Där liknas tiden vid änglar ”som återskapas i varje ögonblick i otaliga mängder för att sjunga sin hymn inför Gud innan de förstörs och försvinner i intet.”Ulrika BjörkfilosofLitteraturRobert Alter. Omistliga änglar: tradition och modernitet hos Kafka, Benjamin och Scholem. Översättning: Daniel Pedersen. Bokförlaget Faethon, 2023.Walter Benjamin: ”Franz Kafka: On the Tenth Anniversary of His Death” [1934], Illuminations, utg. Hannah Arendt. Schocken Books, 1968.Walter Benjamin: Gesammelte Briefe. Band IV, 1931-1934. Suhrkamp, 1998.Jorge Luis Borges: Fiktioner. Översättning: Sun Axelsson, Marina Torres, Johan Laserna, Ingegerd Wiking. Albert Bonniers förlag, 1995.Deleuze, Gilles & Guattari, Félix. Kafka. För en mindre litteratur. Översättning: Vladimir Cepciansky & Daniel Pedersen. Daidalos, 2012.Franz Kafka: En svältkonstnär och andra texter utgivna under författarens levnad. Översättning: Hans Blomqvist & Erik Ågren. Bakhåll, 2007.Franz Kafka: Brevet till fadern. Översättning: Hans Blomqvist & Erik Ågren. Bakhåll, 2010.Franz Kafka: Till frågan om lagarna och andra texter ur kvarlåtenskapen (1920-24). Översättning: Hans Blomqvist & Erik Ågren. Bakhåll, 2020.Franz Kafka: Dagböcker: december 1911-1913. Översättning: Hans Blomqvist & Erik Ågren. Bakhåll, 2004.Vivian Liska: ”Law and Sacrifice in Kafka and His Readers”, Interdisciplinary Journal for Religion and Transformation in Contemporary Society, 8 (2022), s. 256-274)Stéphane Mosès. Historiens ängel. Rosenzweig, Benjamin, Scholem. Översättare: Ervin Rosenberg. Bokförlaget Faethon, 2023.Gershom Scholem: The Messianic ea in Judaism and other Essays on Jewish Spirituality. Översättning Michael A. Meyer & Hillel Halkin. Schocken Books, 1971.

Dans ce premier épisode, on a tenté de comprendre les liens d'amitié qui déraillent : quand on n'a plus le même mode de vie, des avis politiques divergents, que le ton monte dans les débats, et qu'on a le sentiment de ne plus rien avoir en commun. Comme si on atteignait un point de rupture... On est allé relire certains livres qui font du bien et discuter avec des ami-e-s pour comprendre comment eux ont fait. Faut-il chercher à rester ami-e à tout prix si les avis de nos ami-e-s nous hérissent ? Peut-on s'aimer malgré nos différences ? L'amitié peut-elle être intéressée ? RÉFÉRENCES Ouvrages : Correspondance entre Hannah Arendt et Gershom Scholem, Seuil, 2012 L'amitié, un lien social, Claire Bidart, La Découverte, 1997 Amitité, l'art de bien s'aimer, Simone Weil, Rivages Poche, 2016 3: une aspiration au dehors, Geoffroy de Lagasnerie, Flammarion, 2023 Sondages : Le pluralisme politique à l'épreuve de la vie privée : entre normes et pratiques - Anne Muxel, directrice de recherches CNRS en science politique au Cevipof, 2015 Toi, moi et la politique, Anne Muxel, 2008 CRÉDITS Grand Écart est un podcast produit par makesense. Il a été enregistré en juillet 2023 au studio de la Gaité Lyrique. Co-écriture : Solène Aymon et Lucie Chartouny. Montage/réalisation : Aurore Le Bihan. Identité sonore : Simon Drouard. Accompagnement éditorial : Hélène Binet. Chanson originale et interprétation : Talia Sarfati. Identité graphique : Daniel Buendia

This lecture builds on Kabbalah: The Yoga of the West, outlining the cultural, psychological, and spiritual contexts of Jewish mystical traditions. Kabbalah possesses a rich corpus embodying multiple levels of meaning and practice, codified within introductory, intermediate, and advanced knowledge. Discover these three tiers of instruction through the writings of Gershom Scholem, Manly P. Hall, Dion Fortune, Samael Aun Weor, and the Zohar.

Did Neoplatonism influence Kabbalah? Exploring the reception of Neoplatonism in Early Kabbalah via three themes: Negative Theology, Unio Mystica and Emanationism. 00:00 Three Themes from Neoplatonism to Kabbalah 00:37 Collab shout out 01:01 What is Emanationism & the Theory of the Forms? 05:12 What is Unio Mystica? 05:56 What is Negative Theology? 06:45 Disclaimers: Pitfalls of Comparison 08:09 The Jewish Neoplatonists 12:44 Mystical Union in Early Kabbalah 17:02 Philo tho… 21:19 Negative Theology in Early Kabbalah 28:29 The Tension 33:43 An Esoteric En Sof 36:51 Sefirot & Emanation in Early Kabbalah 45:36 Exogenous vs Endogenous 47:22 A Human Question 52:10 Summary 53:28 Shout out and Thank you Sources and Further Reading • Adam Afterman, “And They Shall Be One Flesh,” On the Language of Mystical Union in Judaism, BRILL (2016), pp. 25-7, 79-101, 130-50 • Daniel Matt, “Ayin: The Concept of Nothingness in Mystical Judaism,” in The Problem of Pure Consciousness: Mysticism and Philosophy by Robert Forman (ed.), New York, 1990, pp. 121-159 • Gershom Scholem, Kabbalah (Jerusalem, 1974), p. 88 • Gershom Scholem, Origins of the Kabbalah, 1950, pp. 265-71, 431-45 • Moshe Idel, “Jewish Kabbalah and Platonism in the Middle Ages and Renaissance” in Lenn Goodman, Neoplatonism and Jewish Thought, State University of New York Press, 1992, pp. 325-27, 338-340 • Moshe Idel, Metamorphoses of a Platonic Theme in Jewish Mysticism, pp. 67-8 • Moshe Idel, Absorbing Perfections: Kabbalah and Interpretation (New Haven: Yale University Press, 2002), pp. 239–49 • Moshe Idel, Kabbalah: New Perspectives, 1988, pp. 31-2 • Sarah Pessin, “Jewish Neoplatonism: Being above Being and Divine Emanation in Solomon Ibn Gabirol and Isaac Israeli” The Cambridge Companion to Medieval Jewish Philosophy, edited by Daniel H. Frank and Oliver Leaman, Cambridge University Press, Cambridge, 2003, pp. 91–110 • Raphael Jospe, "Chapter Three. Jewish Neoplatonism: Isaac Israeli and Solomon ibn Gabirol". Jewish Philosophy in the Middle Ages, Boston, USA: Academic Studies Press, 2009, pp. 79-131 Join us: https://discord.gg/EQtjK2FWsm https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Thank you to our beloved Patrons: jXaviErre, Eny, Kim, Michael, Kirk, Ron, Seth, Daniel, Raphael, Daniel, Jason, Sergio, Leila, Wael, jXaviErre, Simona, Francis, Etty, Stephen, Arash, William, Michael, Matija, Timony, Vilijami, Stoney, El techo, Stephen, Ross, Ahmed, Alexander, Diceman, Hannah, Julian, Leo, Sim, Sultan, John, Joshua, Igor, Chezi, Jorge, Andrew, Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

Gershom Scholem (1897–1982) was one of the most influential figures in the field of Jewish Studies.Join us with historian David Biale, author of the Jewish Lives biography Gershom Scholem: Master of the Kabbalah, as we examine the life of the thinker who pioneered the study of Jewish mysticism and profoundly influenced the Zionist movement.

Un cuento de hadas dialéctico En una carta fechada en 1935, Walter Benjamin le cuenta a Theodor Adorno cómo surge en su horizonte intelectual la idea de escribir una prehistoria de la modernidad a partir del estudio crítico de los pasajes parisinos. Allí le confiesa a su interlocutor que el detonador de todo el proyecto fue El campesino de París, cuya lectura, confiesa, emocionaba tanto que era incapaz de leer más de dos o tres páginas seguidas cada noche. Esta experiencia singular debía considerarse como un anuncio de los años que Benjamin permanecería fascinado por el objeto de su más compleja y arriesgada empresa: la acumulación de materiales para la escritura del Libro de los pasajes. Los primeros apuntes de lo que será este ingente trabajo inconcluso proceden de esa época. Ya entonces, al parecer, había surgido el subtítulo Un cuento de hadas dialéctico que luego abandonaría. Siete años antes, Benjamin le había escrito a Gershom Scholem una carta en la que le apuntaba lo siguiente: “Cuando haya acabado de una u otra forma el trabajo del que en este momento me ocupo con toda clase de precauciones, un ensayo sumamente curioso y arriesgado, Pasajes de París, un cuento de hadas dialéctico, pues nunca he escrito con tanto riesgo de fracasar, se habrá cerrado para mí un horizonte de trabajo, el de Calle de dirección única, en el mismo sentido en que el libro sobre el drama barroco cerró el horizonte de la germanística”. “Los motivos profanos de Calle de dirección única se multiplicarán en él de un modo infernal. Nada más puedo decir aún de este asunto, ni tengo todavía una idea precisa de su extensión”. Los fragmentos citados de ambas cartas ponen en evidencia, por una parte, el vínculo original con el surrealismo del proyecto del Libro de los pasajes y, por otra parte, señalan la relación estrecha que este mantiene con Calle de dirección única, el libro vanguardista de arriesgada estructura rapsódica que Benjamin estaba a punto de publicar y en el cual, apelando al método del montaje, proponía un nuevo género de lectura histórica y crítica de la cultura alemana, combinando, según sus propias palabras, diversos motivos profanos, entendidos estos en el más amplio y a la vez preciso sentido religioso y hermenéutico en un complejo mosaico de contrastesy reflejos. Si con este libro el filósofo, como él dice, rebasa los límites de sus estudios filológicos, tal como los llevó a cabo para escribir su libro sobre el Trauerspiels del sigloXVII, publicado en 1925, con el libro de Aragón tiene lugar en él una intensa conmoción espiritual que dará lugar a un giro crucial en su vida y su pensamiento. Este giro no hubiera tenido la fuerza transformadora que tuvo si no se hubiera añadido al desarrollo del proceso la presencia de Asja Lacis, la militante bolchevique que Benjamin había conocido en 1924 en Capri. La amistad entre ambos es el otro ingrediente fundamental que permite entender las razones del cambio radical de perspectiva que afectará al trabajo del filósofo, al influjo de la utopía surrealista y al influjo de la experiencia de una escritura rapsódica basada en la práctica del montaje, se añade el influjo de una seducción erótica impregnada por el perfume inquietante del materialismo histórico. ¿Qué podía generar en la conciencia de un alegorista melancólico como Benjamin semejante cóctel de corrientes de fuerza, sino esa obra revolucionaria, atípica y atópica que es El libro de los pasajes? Escrito y narrado por Rafael Castillo Zapata

Is the Zohar authentic? Join us as we take a deep-dive into one of the most influential and controversial works in Jewish mysticism and the book that changed Judaism forever, the Zohar. Hakham J.J. Kimche provides us with a clear definition of the Zohar, and discusses its major ideas at its core, including the Zohar's new conceptions of theology, Torah and Mitzvot, and mankind/Jews. The authorship of the Zohar is a topic of much debate, and we delve into the subject in this podcast. J.J. Kimche breaks down the historical and linguistic evidence surrounding the Zohar's authorship, and gives a thorough analysis of its various anachronisms, errors, and objectionable statements in the text, leading to a discussion on the dubious nature of the text's authorship. Who was Rabbi Moses De Leon and why was the Zohar penned in the name of Rashby (R. Shimon Bar Yochai)? We also explore the editing and printing of the Zohar, and the spread and influence of the text post-1492. Additionally, we examine the history of Zohar criticism, including the small historical signs of criticism, major medieval critics such as Rabbi Elijah Del Medigo, Rabbi Leon de Modena, and Rabbi Jacob Emden, the Maskilic period, and the modern era of Zohar criticism with scholars such as Shadal, Wissenschaft des Judentum scholars, and Gershom Scholem. We end with a difficult but important conversation about why this is even important to unpack, why traditional Sepharadim and followers of Rambam often find its influence objectionable and its contents heretical. What does it mean for Jews today, considering its widespread acceptance (with the popularity of its byproducts: Lurianic Kabbalah and Hassidut)? You likely won't find another Orthodox Jewish podcast covering such an "untouchable" topic, but we feel it's about time since we live in the age of information and see the after-effects of its lasting influence on Judaism, both good and bad. We always advocate for a return to fundamentals and a focus on the core teachings of Judaism: TaNakh, Halakha, and Talmud. --- Support this podcast: https://podcasters.spotify.com/pod/show/judaismdemystified/support

The continuing story of the false messiah as recounted by Gershom Scholem. For the rest of this series and other bonus content, or to support the show, please visit https://www.patreon.com/symbolpod.

Neoplatonism and Jewish Mysticism, an introduction. Exploring the debated origins of Kabbalah. Presenting Scholem's Gnosticism and Neoplatonism origin hypothesis, Idel's rejection of it and his own more nuanced theory. Check out the rest of our wonderful collaborators: @LetsTalkReligion What is Neoplatonism: https://youtu.be/vZEUo_sHoBw @TheEsotericaChannel Neoplatonism vs Gnosticism: https://youtu.be/ZV5ubPPzT7U @drangelapuca Plotinus and Iamblichus on Theurgy and Magic: https://youtu.be/lNqnNjsGExM @TheModernHermeticist The Platonic Philosophers' Creed by Thomas Taylor: https://youtu.be/Wzd98YSG6Hs @johnvervaeke Neoplatonism & 4E Cognitive Science: https://www.youtube.com/watch?v=Lbk3lA6zCic 00:00 Disclaimer 00:45 Shout out 02:06 Where does Kabbalah come from? 04:44 a word from our sponsors 05:21 Kabbalah as a Historical Phenomena 07:37 What is Kabbalah? 08:28 Why then, why so? 09:57 Gershom Scholem 11:55 What is Neoplatonism? 14:20 From Scholem to Idel 15:23 Moshe Idel 18:55 Idel's Theory 22:01 Thank you and shout out Sources and Further Reading • Gershom Scholem, Kabbalah, 1974, pp. 45, 98. • Gershom Scholem, Major Trends, 1941, pp. 74-75. • Gershom Scholem, Origins of the Kabbalah, 1987, pp. 269, 363. • Moshe Idel, "On Binary 'Beginnings' in Kabbalah-Scholarship", in Aporemata. Kritische Studien zur Philologiegeschichte 5 (2001): Historicization-Historisierung, pp. 322-25 • Moshe Idel, Kabbalah: New Perspectives, 1988, pp. 30-2 • Moshe Idel, “Jewish Kabbalah and Platonism in the Middle Ages and Renaissance” in Lenn Goodman, Neoplatonism and Jewish Thought, State University of New York Press, 1992, pp. 318-9 • Lloyd P. Gerson, Foreword, Neoplatonism (Hackett Classics) 2nd Edition, by Lloyd P. Gerson and R. T. Wallis • Pauliina Remes and Svetla Slaveva-Griffin, “Introduction: Neoplatonism today,” in The Routledge Handbook of Neoplatonism by Pauliina Remes and Svetla Slaveva-Griffin (eds.) Join us: https://discord.gg/EQtjK2FWsm https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Thank you to our beloved Patrons: Eny, Kim, Michael, Kirk, Ron, Seth, Daniel, Raphael, Daniel, Jason, Sergio, Leila, Wael, jXaviErre, Simona, Francis, Etty, Stephen, Arash, William, Michael, Matija, Timony, Vilijami, Stoney, El techo, Stephen, Ross, Ahmed, Alexander, Diceman, Hannah, Julian, Leo, Sim, Sultan, John, Joshua, Igor, Chezi, Jorge, Andrew, Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

Carlo Altini"La storia della filosofia come filosofia politica""La filosofia politica di Hobbes"Edizioni ETShttps://edizioniets.com"La storia della filosofia come filosofia politica"Carl Schmitt e Leo Strauss lettori di Thomas HobbesNella Germania di Weimar l'interpretazione di Hobbes diventa l'occasione per una valutazione storica, politica e filosofica della vicenda dello Stato moderno, nell'epoca della sua crisi. Molti sono gli autori – da Tönnies a Dilthey, da Meinecke a Cassirer e Horkheimer – che si confrontano con la lezione del filosofo inglese, con lo scopo esplicito di comprendere la genesi, lo sviluppo e il destino della modernità filosofico-politica e del capitalismo all'interno di una più complessiva discussione critica dei processi di razionalizzazione nel mondo moderno. Tra le interpretazioni di Hobbes svolgono tuttavia un ruolo decisivo quelle offerte da Carl Schmitt e Leo Strauss negli anni Trenta, in piena temperie nazista, quando diventa discriminante, per l'interpretazione della politica moderna, la riflessione sulle categorie di individualismo, massificazione e totalitarismo."La filosofia politica di Hobbes"Il suo fondamento e la sua genesiQuesto volume presenta una nuova traduzione italiana di uno dei testi più celebri del filosofo tedesco Leo Strauss, che aprì una nuova strada agli studi su Hobbes. Pubblicato a Oxford nel 1936, The Political Philosophy of Hobbes è una compiuta analisi storico-filosofica sulla formazione del pensiero politico hobbesiano, e della sua cesura radicale con il pensiero premoderno, che prende le mosse da almeno due domande.Qual è il fondamento della filosofia politica di Hobbes? Si trova nella nuova scienza fisica di Galilei oppure in una preferenza morale di tipo individualistico?Da qui si snoda l'analisi complessa – che tiene insieme storia della filosofia, filologia e filosofia politica – sviluppata da Strauss intorno al pensiero di Hobbes, considerato il fondatore della modernità. L'esito di questa indagine, realizzata negli anni Trenta tra Parigi e Cambridge, in esilio dalla Germania nazista, costituisce un punto di riferimento per la letteratura hobbesiana, che ancora oggi considera l'opera di Strauss come un testo ineludibile per affrontare l'autore del Leviathan. Ma i motivi e i risultati di questa ricerca sono centrali soprattutto per comprendere alcune traiettorie della filosofia politica moderna che, nell'interpretazione straussiana, abbandona i modelli classici fondati sul bene e sulla virtù per creare un nuovo “continente morale” fondato sui diritti individuali, la cui deriva sarà visibile nel nichilismo e nel relativismo della contemporaneità.Leo Strauss (1899-1973) è stato uno dei maggiori filosofi politici del Novecento. Autore di opere su Platone e Senofonte, Maimonide e Machiavelli, Hobbes e Spinoza, nelle sue ricerche ha costruito un originale intreccio tra storia della filosofia e filosofia politica centrato sulla critica della modernità, alla luce di alcune questioni chiave per il pensiero filosofico: la riscoperta della scrittura reticente, il confronto con la filosofia greca classica e l'analisi del rapporto tra Atene e Gerusalemme.Carlo Altini è professore di Storia della filosofia nell'Università di Modena e Reggio Emilia, direttore scientifico della Fondazione San Carlo di Modena e membro di direzione della rivista «Filosofia politica». Nelle sue ricerche ha indagato la nascita, lo sviluppo e la crisi della modernità filosofica e politica attraverso l'analisi storica e teorica di concetti quali progresso, potenza, utopia, sovranità, democrazia e autori quali Machiavelli, Hobbes, Spinoza, Leo Strauss, Carl Schmitt, Gershom Scholem, Karl Löwith. Tra le sue pubblicazioni recenti: Issues of Interpretation (Franz Steiner Verlag, 2018); Una filosofia in esilio. Vita e pensiero di Leo Strauss (Carocci, 2021); Philosophy as Stranger Wisdom. A Leo Strauss Intellectual Biography (State University of New York Press, 2022).IL POSTO DELLE PAROLEAscoltare fa Pensarehttps://ilpostodelleparole.itQuesto show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement

Martin Buber is a name that will forever be associated with mysticism and philosophy. His book, I and Thou, continues to touch the lives of thousands. There is perhaps no person who has done more to preserve and present his work than world-renown Buber scholar, Paul Mendes-Flohr. In this conversation we explore Buber's transition from Mysticism to Dialogue. Professor Paul Mendes-Flohr is a leading scholar of modern Jewish thought. He has written some thirty books, edited another forty-five, and authored some 300 articles on modern Jewish intellectual history, philosophy and religious thought, with a focus on the lives and ideas of the leading German-Jewish intellectuals of the 19th and 20th-centuries: Martin Buber, Franz Rosenzweig, Gershom Scholem and Leo Strauss. Paul is Professor Emeritus of Jewish Thought at the Hebrew University of Jerusalem and Professor Emeritus of Modern Jewish History and Thought at the University of Chicago, a member of the American Academy of Arts and Sciences, a Senior Research Fellow at the Van Leer Institute in Jerusalem, was the director of the Franz Rosenzweig Minerva Research Center and is the editor in chief of the twenty-two volume German edition of the collected works of Martin Buber, as well as a series on German-Jewish literature and Cultural History. Some of his recent works include: Gustav Landauer. Anarchist and Jew (2014). Dialogue as a Trans-Disciplinary Concept (2015). Martin Buber: A Life of Faith and Dissent (2019). Cultural Disjunctions: Post-Traditional Jewish Identities (2021). 00:00 Excerpt 00:54 Introducing Paul Mendes-Flohr 02:41 Why Mysticism? 3:39 Buber and Mysticism 6:25 Ecstatic Confessions 07:28 Story time 08:27 Escapist Mysticism & Hasidism 10:25 Buber, Do you believe in God? 11:19 Buber philosophy of Dialogue 15:14 The Eternal Thou 17:13 Shalom 19:29 Judaism isn't a political identity 22:11 How did you come to Buber? 26:43 Translating I and Thou 29:22 Buber vs Gnosticism 34:18 Hearing vs Listening 36:33 I _&_ Thou 38:01 Where is Buber today? 39:29 The Academy 41:12 Buber and Palestine 44:28 From Mysticism to Dialogue 50:24 The Reluctant Prophet 56:47 A Positive formulation of Judaism 1:03:47 To be a Child Join us: https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Support us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

Histoire d'une amitié. En librairie le 7 octobre 2022 et sur https://www.lesbelleslettres.com/livre/9782251453453/walter-benjamin. Au moment où l'œuvre de Walter Benjamin est l'objet d'une attention croissante, cet essai de Gershom Scholem est une contribution essentielle à sa compréhension.

George Prochnik rejoins the show to celebrate his new book, I Dream With Open Eyes: A Memoir About Reimagining Home (Counterpoint Press). We get into his family's decision after the 2016 election to leave America, how his book complements his wife Rebecca Mead's memoir about their move to the UK, the performative & symbolic aspects of their decision, the work of culture, and how it felt to write about the present moment for the first time. We talk about American exceptionalism, the nature of exile & self-exile, the centrality of Freud to different branches of his family, and why he decided to write about the nature of working as a writer and trying to get by as an artist in NYC. We also discuss the apocalyptic nature of our era, how the power of ignorance is stronger than power of knowledge, how we can recuperate the unknown as a space of possibility, and the warnings of two of his past literary subjects, Stefan Zweig and Gershom Scholem. Follow George on Twitter and Instagram, although he doesn't actually post at either very much • More info at our site • Support The Virtual Memories Show via Patreon or Paypal

We range over the many places and people of an erotic and intellectual life spanning Europe, the U.S., and Israel with Susan Sontag, Gershom Scholem, Herbert Marcuse, and many more radical thinkers.

In 1666 the world was full of apocalyptic expectations. Onto this stage stepped Sabbatai Zevi, who proclaimed himself messiah. It was a new era, in which the Law was annihilated. Gershom Scholem's classic essay reevaluated the legacy of the false prophet of the 17th century. This is part 1 of 8. For the rest of this series, go to https://www.patreon.com/symbolpod and become a patron of the podcast.

AudioLivro não deixe de curtir e compartilhar para que o conhecimento chegue a todos.Infelizmente nosso canal não é monetizado quem poder ajudar agradeço de coração.Apoia nosso canal em https://apoia.se/audiobooksnarvalSegue nosso PIX: audiobooksnarval@outlook.comNossa loja Mercado Livre : CalifórniaNossa loja Shopee: CalifóniaStoreMuito obrigado!!!Estamos em todas as principais plataformas de Podcast

Invité de marque, David Haziza l'est à plus d'un titre. Déjà, parce qu'il aura fait tout le chemin de New York à Paris pour venir se soumettre aux questions de Ferghane Azihari et Peggy Sastre et, ensuite, parce que malgré son relatif jeune âge, on lui constate déjà un beau passif. Élève de l'École normale supérieure, où il a étudié la philosophie, David Haziza a ensuite choisi de poursuivre ses études aux États-Unis, à l'Université de Columbia, pour un doctorat au département de français, où il a également enseigné.Ses recherches, à la croisée de la littérature, de l'histoire des idées et des études religieuses, ont notamment été consacrées à Michelet, en particulier à sa Sorcière, et à l'historien de la mystique et des hérésies juives Gershom Scholem, dont les approches de l'histoire ont été mises en dialogue avec d'autres auteurs et chercheurs, comme Georges Bataille, Carlo Ginzburg ou encore Bakhtine. Soit de quoi commencer à se faire une idée du caractère pour le moins buissonnant de l'œuvre de David Haziza. En 2017, il publie un premier livre aux éditions du Cerf, Talisman sur ton cœur, qui proposait une nouvelle traduction et un commentaire du Cantique des Cantiques. Et pour ce nouvel épisode des Contrariantes, c'est son deuxième ouvrage, paru en janvier chez Grasset, Le procès de la chair – Essai contre les nouveaux puritains qui en aura fait un invité immanquable.Pandémie, féminisme, tueries de masse, parentalité « bienveillante » et autres costards taillés au « sécuritarisme » de droite ayant alimenté les paniques morales et la peur du sexe de la gauche woke… Tout y passe et encore plus. Une parole libre dans un entretien aussi frais que foisonnant. Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

Genius or Charlatan? This is the story of Jacob Taubes, the controversial Jewish thinker whose tortured path led him into the heart of twentieth-century intellectual life Scion of a distinguished line of Talmudic scholars, Jacob Taubes (1923–1987) was an intellectual impresario whose inner restlessness led him from prewar Vienna to Zurich, Israel, and Cold War Berlin. Regarded by some as a genius, by others as a charlatan, Taubes moved among yeshivas, monasteries, and leading academic institutions on three continents. He wandered between Judaism and Christianity, left and right, piety and transgression. Along the way, he interacted with many of the leading minds of the age, from Leo Strauss and Gershom Scholem to Herbert Marcuse, Susan Sontag, and Carl Schmitt. Professor of Apocalypse is the definitive biography of this enigmatic figure and a vibrant mosaic of twentieth-century intellectual life. Taubes's personal tensions mirrored broader conflicts between tradition and radicalism, and religion and politics. Jerry Muller traces Taubes's emergence as a prominent interpreter of the Apostle Paul, and how his journey led him from a radical Hasidic sect in Jerusalem to the center of academic debates over Gnosticism, secularization, and the revolutionary potential of apocalypticism. Professor of Apocalypse: The Many Lives of Jacob Taubes (Princeton UP, 2022) offers an unforgettable account of an electrifying world of ideas, focused on a charismatic personality who thrived on controversy and conflict. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Exploring the relationship between Maimonides and the Jewish mystical tradition of Kabbalah. A history of rejection, acceptance, influence, secret conversions and archenemies. Join us in our attempt to get to the bottom of this love-hate relationship in this third part of our series on Maimonides and Mysticism. Sources and Further Reading: - Alexander Altmann, “Maimonides' Attitude Toward Jewish Mysticism,” in Studies in Jewish Thought, ed. Alfred Jospe (Detroit: Wayne State University Press, 1981), pp. 200–219 - Daniel Silver, Maimonidean Criticism and the Maimonidean Controversy 1180-1240 (London, 1965), 183. - Elliot Wolfson, Abraham Abulafia, Kabbalist and Prophet; Hermeneutics, Theosophy and Theurgy, Cherub Press, Los Angeles, 2000, Introduction. - Elliot Wolfson, “Beneath the Wings of the Great Eagle: Maimonides and Thirteenth-Century Kabbalah,” in Moses Maimonide, Würzburg: Ergon Verlag, 2004, pp. 209–237 - Felicia Waldman, ‘Some Considerations on Maimonnides' influence on Mysticism', Studia Judaica no.17 (2009). - Gershom Scholem, ‘Mehoker limekkubal, Sefer Harambam',Tarbiz, 6: 3 (1935), pp. 90-8 (Hebrew). - Harvey, Warren Z. “Aspects of Jewish Philosophy in Medieval Catalonia.” In The Life and Times of Mosse ben Nahman, Girona: Ajuntament de Girona, 1994, pp. 141– 157 - Hava Tirosh-Samuelson, “Philosophy and Kabbalah, 1200–1600.” in The Cambridge Companion to Medieval Jewish Philosophy, Cambridge University Press, 2003, pp. 218–257; - Joseph Citron, Maimonides and Mysticism (unpublished) - Jonathan Dauber, “Competing Approaches to Maimonides in Early Kabbalah,” in The Cultures of Maimonideanism, ed. James T. Robinson (Leiden and Boston: Brill, 2009), pp. 57–88. - Louis Jacobs, Attitudes of the Kabbalists and Hasidim towards Maimonides, in The Solomon Goldman Lectures, vol. 5, Judaica Press, 1990, pp. 45-55 - Moshe Idel, “Maimonides and Kabbalah,” in Studies In Maimonides, Isadore Twersky (ed.), Harvard University Press, 1990. - Moshe Idel, “Maimonides' Guide of the Perplexed and the Kabbalah” in Jewish History 18: 197-226, 2004. Join us: https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofU https://www.seekersofunity.com Thank you to our beloved Patrons: Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

"Le Talmud est fondé sur la seule forme légitime de la question : la question médiale, celle qui, par sa teneur, est posée en permanence", disait Gershom Scholem. Ce premier épisode du podcast enquête sur les questions dans la littérature rabbinique : leur centralité, leurs fonctions diverses, politiques, intellectuelles, rhétoriques, religieuses ou mystiques. Ici, est affrontée LA question qui scande la soirée du Seder de Pessah : Ma Nishtana - "En quoi cette nuit est-elle différente des autres nuits ?" Au micro, Bitya Rozen-Goldberg et Noémie Benchimol.

As part of a 3-part series featuring participants in the inaugural Genesis Jewish Book Week Emerging Writers' Programme, George Prochnik, author of New York Times "Editor's Choice” and Wingate Prize short-listed Stranger in a Strange Land: Searching for Gershom Scholem and Jerusalem and Guy Stagg, author of Edward Stanford Travel Memoir of the Year 2019 The Crossway, explore biographical writing and how one can use it not only as a lens into the subject or period, but also into oneself. They particularly focus on Guy's second book in development, Triptych, which is a group biography, focusing on Austrian philosopher Ludwig Wittgenstein, French philosopher Simone Weil and Welsh poet and painter David Jones.

“I've always considered myself a believing historian and, in fact, most historians of religion are actually believing historians. Very frequently they emerge from the congregations that they're writing about, whether new religious movements or traditional religions, this is true of Kabbalistic scholar Gershom Scholem, it's true of people who have written probably the most important biographies of more recent religious figures like Mary Baker Eddy or Joseph Smith, a Mormon prophet. Although, historians don't frequently acknowledge being believing historians because they feel that it might seem to compromise their capacity for critical judgement, but my impression is different. My impression is that being in very direct proximity to the nature of the philosophical, religious, ethical, therapeutic movements that you're writing about can heighten your critical acumen.”Mitch Horowitz is a historian of alternative spirituality and one of today's most literate voices of esoterica, mysticism, and the occult. Mitch illuminates outsider history, explains its relevance to contemporary life, and reveals the longstanding quest to bring empowerment and agency to the human condition. Mitch is a Writer & Lecturer in Residence at the New York Public Library and the PEN Award-winning author of books, including Occult America, One Simple Idea: How Positive Thinking Reshaped Modern Life, and The Miracle Habits. · www.mitchhorowitz.com · www.creativeprocess.info

“I've always considered myself a believing historian and, in fact, most historians of religion are actually believing historians. Very frequently they emerge from the congregations that they're writing about, whether new religious movements or traditional religions, this is true of Kabbalistic scholar Gershom Scholem, it's true of people who have written probably the most important biographies of more recent religious figures like Mary Baker Eddy or Joseph Smith, a Mormon prophet. Although, historians don't frequently acknowledge being believing historians because they feel that it might seem to compromise their capacity for critical judgement, but my impression is different. My impression is that being in very direct proximity to the nature of the philosophical, religious, ethical, therapeutic movements that you're writing about can heighten your critical acumen.”Mitch Horowitz is a historian of alternative spirituality and one of today's most literate voices of esoterica, mysticism, and the occult. Mitch illuminates outsider history, explains its relevance to contemporary life, and reveals the longstanding quest to bring empowerment and agency to the human condition. Mitch is a Writer & Lecturer in Residence at the New York Public Library and the PEN Award-winning author of books, including Occult America, One Simple Idea: How Positive Thinking Reshaped Modern Life, and The Miracle Habits. · www.mitchhorowitz.com · www.creativeprocess.info

“I've always considered myself a believing historian and, in fact, most historians of religion are actually believing historians. Very frequently they emerge from the congregations that they're writing about, whether new religious movements or traditional religions, this is true of Kabbalistic scholar Gershom Scholem, it's true of people who have written probably the most important biographies of more recent religious figures like Mary Baker Eddy or Joseph Smith, a Mormon prophet. Although, historians don't frequently acknowledge being believing historians because they feel that it might seem to compromise their capacity for critical judgement, but my impression is different. My impression is that being in very direct proximity to the nature of the philosophical, religious, ethical, therapeutic movements that you're writing about can heighten your critical acumen.”Mitch Horowitz is a historian of alternative spirituality and one of today's most literate voices of esoterica, mysticism, and the occult. Mitch illuminates outsider history, explains its relevance to contemporary life, and reveals the longstanding quest to bring empowerment and agency to the human condition. Mitch is a Writer & Lecturer in Residence at the New York Public Library and the PEN Award-winning author of books, including Occult America, One Simple Idea: How Positive Thinking Reshaped Modern Life, and The Miracle Habits. · www.mitchhorowitz.com · www.creativeprocess.info

La historia de Sabatei Tzvi, el movimiento de un falso mesías. --- Send in a voice message: https://anchor.fm/insight-psicoanu00e1lisis/message

In this episode, we examine the rivalry/friendship between Eisler and the great scholar of Jewish mysticism Gershom Scholem and reassess Eisler's infamous meeting with Scholem and Walter Benjamin in Paris in 1926. We try to unravel the mystery of why Eisler was disavowed by his government after he was appointed to The International Institute of Intellectual Cooperation. Finally, we take a look at the ambivalent reception of Eisler's 1922 Orpheus lecture in Hamburg (he gets a spontaneous ovation but his attempted art theft comes back to haunt him) and his strained relationships with the pioneering German intellectual historians Aby Warburg and Fritz Saxl. One question remains: how did Eisler's frock coat get stolen? Voice of Robert Eisler: Caleb Crawford Additional voices: Brian Evans and Chiara Ridpath Guests: Amir Engel (The Hebrew University of Jerusalem), Steven Wasserstrom (Reed College), and Claudia Wedepohl (The Warburg Institute). Funding provided by the Ohio University Humanities Research Fund and the Ohio University Honors Tutorial College Internship Program. Special thanks to the Warburg Institute and the Griffith Institute at the University of Oxford. Bibliography and Further Reading -Eisler, Robert. Orpheus the Fisher: Comparative Studies in Orphic and Early Christian Cult Symbolism. London: J. M. Watkins, 1921. -Eliade, Mircea. Journal I, 1945-1955. Trans. by Mac Linscott Ricketts. Chicago: University of Chicago Press, 1990. -Engel, Amir. Gershom Scholem: An Intellectual Biography. Chicago: University of Chicago Press, 2019. -Gombrich, Ernst. Aby Warburg: An Intellectual Biography.  Leiden: Brill, 1970. -Gopnik, Adam. “In the Memory Ward.” The New Yorker, March 16, 2015. -Levine, Emily J. Dreamland of Humanists: Warburg, Cassirer, Panofsky, and the Hamburg School. Chicago: The University of Chicago Press, 2013. -Scholem, Gershom. Walter Benjamin: The Story of a Friendship. New York: New York Review of Books, 2003. -Scholem, Gershom, ed. The Correspondence of Walter Benjamin and Gershom Scholem. New York: Schocken Books, 1989. -Scholem, Gershom. From Berlin to Jerusalem: Memories of My Youth. New York: Schocken Books, 1980. Follow us on Twitter: @averysquarepeg Associate Professor Brian Collins is the Drs. Ram and Sushila Gawande Chair in Indian Religion and Philosophy at Ohio University. He can be reached at collinb1@ohio.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices