Podcasts about gershon scholem

#336To purchase, "Letters on Kabbalah": https://amzn.to/4hgwzVY> To purchase Gershon Scholem's “Major Trends in Jewish Mysticism”: https://amzn.to/42O9Tbc>  To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

In last night's Chumash Methodology shiur (given at YBT on 4/21/21) we took up a the controversial but important topic identified by the title. Since I have neither the qualifications nor the desire to tackle such a weighty issue on my own, I decided to read and discuss Rabbi Marc Shapiro's essay יש חיוב להאמין שהזוהר נכתב על ידי רבי שמעון בר יוחאי with my talmidim in yeshiva and to discuss its implications for our learning. We made it through the first 8 out of 20 pages in Part 1, and בג"ה we will continue tonight. Disclaimer: Although I think I did a decent job of reading and translating the substance of the essay, I was unfamiliar with many of the chachamim he referenced, and I'm sure I butchered the pronunciation of their names. I was also stumped by some of the roshei teivos. C'est la vie. Je m'excuse. Please feel free to leave your questions, insights, and feedback in the comments!----------מקורות:Gershon Scholem - "Major Trends in Jewish Mysticism" Lecture #5 Section 2מלך שפירא - יש חיוב להאמין שהזוהר נכתב על ידי רבי שמעון בר יוחאי ----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

Noam Zadoff begins his biography of Gershon Scholem, one of the 20th century’s greatest scholars and an equally perplexing intellectual, at the point where Scholem ends his own autobiography From Berlin to Jerusalem: Memories of My Youth—with his arrival in Jerusalem in 1923. Gershom Scholem: From Berlin to Jerusalem and Back (Brandeis University Press, 2018) situates Scholem’s thought in the context of his biography, by skillfully reading Scholem’s self-fashioning against the grain and together with materials held in his archive. With particular focus on his conflicted and shifting relationship to Germany and German thought and language, Zadoff contributes to the ever-growing scholarship about Scholem. Zadoff moves beyond Scholem’s early ambivalence towards German culture as he sought a Jewish future in Israel during the inter-war years. Despite his early rejection of Jewish-German assimilation and his idiosyncratic Zionist dreams, we find that not only was his world-view framed in reference to Germany—of his youth, the Holocaust, and the after-war years—but this relationship becomes a barometer to understand his evolving thought. The book is divided into three sections, the first of which focuses on Scholem’s early period in Jerusalem, his political activities there, relationship to the Hebrew Language, and to the Hebrew University. The next section is about Scholem’s response to the Holocaust and his pivotal role in collecting and reclaiming manuscripts and books that were looted from the Jewish communities of Europe. The last, and perhaps most revealing section, focuses on Scholem’s “return to Germany,” during the last part of his life, particularly his involvement in the Eranos seminars. Zadoff begins the book by asking how the images of Scholem in Israel and Germany could be of the same person, at home he was known as a fiery intellectual, demanding German teacher, and scholar of the kabbalah, while in Germany he was a literary personality and a nostalgic link to German culture of the pre-War years. At its conclusion, we are left with a well argued narrative that does not strip its subject of its complexity. Noam Zadoff is an Assistant Professor of Jewish Studies and of History, and the Director of Olamot Center at Indiana University, Bloomington. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, and an avid lepidopterist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Noam Zadoff begins his biography of Gershon Scholem, one of the 20th century’s greatest scholars and an equally perplexing intellectual, at the point where Scholem ends his own autobiography From Berlin to Jerusalem: Memories of My Youth—with his arrival in Jerusalem in 1923. Gershom Scholem: From Berlin to Jerusalem and Back (Brandeis University Press, 2018) situates Scholem’s thought in the context of his biography, by skillfully reading Scholem’s self-fashioning against the grain and together with materials held in his archive. With particular focus on his conflicted and shifting relationship to Germany and German thought and language, Zadoff contributes to the ever-growing scholarship about Scholem. Zadoff moves beyond Scholem’s early ambivalence towards German culture as he sought a Jewish future in Israel during the inter-war years. Despite his early rejection of Jewish-German assimilation and his idiosyncratic Zionist dreams, we find that not only was his world-view framed in reference to Germany—of his youth, the Holocaust, and the after-war years—but this relationship becomes a barometer to understand his evolving thought. The book is divided into three sections, the first of which focuses on Scholem’s early period in Jerusalem, his political activities there, relationship to the Hebrew Language, and to the Hebrew University. The next section is about Scholem’s response to the Holocaust and his pivotal role in collecting and reclaiming manuscripts and books that were looted from the Jewish communities of Europe. The last, and perhaps most revealing section, focuses on Scholem’s “return to Germany,” during the last part of his life, particularly his involvement in the Eranos seminars. Zadoff begins the book by asking how the images of Scholem in Israel and Germany could be of the same person, at home he was known as a fiery intellectual, demanding German teacher, and scholar of the kabbalah, while in Germany he was a literary personality and a nostalgic link to German culture of the pre-War years. At its conclusion, we are left with a well argued narrative that does not strip its subject of its complexity. Noam Zadoff is an Assistant Professor of Jewish Studies and of History, and the Director of Olamot Center at Indiana University, Bloomington. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, and an avid lepidopterist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Noam Zadoff begins his biography of Gershon Scholem, one of the 20th century’s greatest scholars and an equally perplexing intellectual, at the point where Scholem ends his own autobiography From Berlin to Jerusalem: Memories of My Youth—with his arrival in Jerusalem in 1923. Gershom Scholem: From Berlin to Jerusalem and Back (Brandeis University Press, 2018) situates Scholem’s thought in the context of his biography, by skillfully reading Scholem’s self-fashioning against the grain and together with materials held in his archive. With particular focus on his conflicted and shifting relationship to Germany and German thought and language, Zadoff contributes to the ever-growing scholarship about Scholem. Zadoff moves beyond Scholem’s early ambivalence towards German culture as he sought a Jewish future in Israel during the inter-war years. Despite his early rejection of Jewish-German assimilation and his idiosyncratic Zionist dreams, we find that not only was his world-view framed in reference to Germany—of his youth, the Holocaust, and the after-war years—but this relationship becomes a barometer to understand his evolving thought. The book is divided into three sections, the first of which focuses on Scholem’s early period in Jerusalem, his political activities there, relationship to the Hebrew Language, and to the Hebrew University. The next section is about Scholem’s response to the Holocaust and his pivotal role in collecting and reclaiming manuscripts and books that were looted from the Jewish communities of Europe. The last, and perhaps most revealing section, focuses on Scholem’s “return to Germany,” during the last part of his life, particularly his involvement in the Eranos seminars. Zadoff begins the book by asking how the images of Scholem in Israel and Germany could be of the same person, at home he was known as a fiery intellectual, demanding German teacher, and scholar of the kabbalah, while in Germany he was a literary personality and a nostalgic link to German culture of the pre-War years. At its conclusion, we are left with a well argued narrative that does not strip its subject of its complexity. Noam Zadoff is an Assistant Professor of Jewish Studies and of History, and the Director of Olamot Center at Indiana University, Bloomington. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, and an avid lepidopterist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Noam Zadoff begins his biography of Gershon Scholem, one of the 20th century’s greatest scholars and an equally perplexing intellectual, at the point where Scholem ends his own autobiography From Berlin to Jerusalem: Memories of My Youth—with his arrival in Jerusalem in 1923. Gershom Scholem: From Berlin to Jerusalem and Back (Brandeis University Press, 2018) situates Scholem’s thought in the context of his biography, by skillfully reading Scholem’s self-fashioning against the grain and together with materials held in his archive. With particular focus on his conflicted and shifting relationship to Germany and German thought and language, Zadoff contributes to the ever-growing scholarship about Scholem. Zadoff moves beyond Scholem’s early ambivalence towards German culture as he sought a Jewish future in Israel during the inter-war years. Despite his early rejection of Jewish-German assimilation and his idiosyncratic Zionist dreams, we find that not only was his world-view framed in reference to Germany—of his youth, the Holocaust, and the after-war years—but this relationship becomes a barometer to understand his evolving thought. The book is divided into three sections, the first of which focuses on Scholem’s early period in Jerusalem, his political activities there, relationship to the Hebrew Language, and to the Hebrew University. The next section is about Scholem’s response to the Holocaust and his pivotal role in collecting and reclaiming manuscripts and books that were looted from the Jewish communities of Europe. The last, and perhaps most revealing section, focuses on Scholem’s “return to Germany,” during the last part of his life, particularly his involvement in the Eranos seminars. Zadoff begins the book by asking how the images of Scholem in Israel and Germany could be of the same person, at home he was known as a fiery intellectual, demanding German teacher, and scholar of the kabbalah, while in Germany he was a literary personality and a nostalgic link to German culture of the pre-War years. At its conclusion, we are left with a well argued narrative that does not strip its subject of its complexity. Noam Zadoff is an Assistant Professor of Jewish Studies and of History, and the Director of Olamot Center at Indiana University, Bloomington. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, and an avid lepidopterist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Noam Zadoff begins his biography of Gershon Scholem, one of the 20th century’s greatest scholars and an equally perplexing intellectual, at the point where Scholem ends his own autobiography From Berlin to Jerusalem: Memories of My Youth—with his arrival in Jerusalem in 1923. Gershom Scholem: From Berlin to Jerusalem and Back (Brandeis University Press, 2018) situates Scholem’s thought in the context of his biography, by skillfully reading Scholem’s self-fashioning against the grain and together with materials held in his archive. With particular focus on his conflicted and shifting relationship to Germany and German thought and language, Zadoff contributes to the ever-growing scholarship about Scholem. Zadoff moves beyond Scholem’s early ambivalence towards German culture as he sought a Jewish future in Israel during the inter-war years. Despite his early rejection of Jewish-German assimilation and his idiosyncratic Zionist dreams, we find that not only was his world-view framed in reference to Germany—of his youth, the Holocaust, and the after-war years—but this relationship becomes a barometer to understand his evolving thought. The book is divided into three sections, the first of which focuses on Scholem’s early period in Jerusalem, his political activities there, relationship to the Hebrew Language, and to the Hebrew University. The next section is about Scholem’s response to the Holocaust and his pivotal role in collecting and reclaiming manuscripts and books that were looted from the Jewish communities of Europe. The last, and perhaps most revealing section, focuses on Scholem’s “return to Germany,” during the last part of his life, particularly his involvement in the Eranos seminars. Zadoff begins the book by asking how the images of Scholem in Israel and Germany could be of the same person, at home he was known as a fiery intellectual, demanding German teacher, and scholar of the kabbalah, while in Germany he was a literary personality and a nostalgic link to German culture of the pre-War years. At its conclusion, we are left with a well argued narrative that does not strip its subject of its complexity. Noam Zadoff is an Assistant Professor of Jewish Studies and of History, and the Director of Olamot Center at Indiana University, Bloomington. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, and an avid lepidopterist. Learn more about your ad choices. Visit megaphone.fm/adchoices

Noam Zadoff begins his biography of Gershon Scholem, one of the 20th century’s greatest scholars and an equally perplexing intellectual, at the point where Scholem ends his own autobiography From Berlin to Jerusalem: Memories of My Youth—with his arrival in Jerusalem in 1923. Gershom Scholem: From Berlin to Jerusalem and Back (Brandeis University Press, 2018) situates Scholem’s thought in the context of his biography, by skillfully reading Scholem’s self-fashioning against the grain and together with materials held in his archive. With particular focus on his conflicted and shifting relationship to Germany and German thought and language, Zadoff contributes to the ever-growing scholarship about Scholem. Zadoff moves beyond Scholem’s early ambivalence towards German culture as he sought a Jewish future in Israel during the inter-war years. Despite his early rejection of Jewish-German assimilation and his idiosyncratic Zionist dreams, we find that not only was his world-view framed in reference to Germany—of his youth, the Holocaust, and the after-war years—but this relationship becomes a barometer to understand his evolving thought. The book is divided into three sections, the first of which focuses on Scholem’s early period in Jerusalem, his political activities there, relationship to the Hebrew Language, and to the Hebrew University. The next section is about Scholem’s response to the Holocaust and his pivotal role in collecting and reclaiming manuscripts and books that were looted from the Jewish communities of Europe. The last, and perhaps most revealing section, focuses on Scholem’s “return to Germany,” during the last part of his life, particularly his involvement in the Eranos seminars. Zadoff begins the book by asking how the images of Scholem in Israel and Germany could be of the same person, at home he was known as a fiery intellectual, demanding German teacher, and scholar of the kabbalah, while in Germany he was a literary personality and a nostalgic link to German culture of the pre-War years. At its conclusion, we are left with a well argued narrative that does not strip its subject of its complexity. Noam Zadoff is an Assistant Professor of Jewish Studies and of History, and the Director of Olamot Center at Indiana University, Bloomington. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, and an avid lepidopterist. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this week’s show our guest is Robert Conner author of Jesus the Sorcerer and the website Magic in Christianity. His articles “The Romans meet Jesus” and “Faking Jesus” are featured on disinfo.com and Scribd respectively. We discuss the topic Magic & The Supernatural in the early church focusing on Jesus’ relation to Greek Culture and how the apostle Paul borrowed ideas from some of the mystery cults in the Mediterranean. We also discuss sourcery and demonology in the Greco/Roman culture of that time.According to Gershon Scholem, the late expert in Jewish mysticism, Jewish Gnosticism did not exist since as Kabbalistic literature did not develop until later centuries. Mr. Conner discusses the work of Elaine Pagels,’ an expert in the Gnostic Gospels, as she wrote the most extensive work on Gnosticism in Paul’s writings. Our topic is very controversial in nature, especially as our guest discusses information that can be misconstruded by some. For example: when discussing how early Christians commited acts of vandalism in the Roman Empire he is reporting accounts from Roman leaders who are antagonistic to the nascent Jesus movement. Regarding Jesus claims the aspect of fulfilled prophecy is a debatable topic that is not covered in this series. In this show we also do not discuss the impact of Christianity on human history or the traditional Christian interpretation of world events. Our guest shares the worldview of the apocalyptic groups which were part of first century Judaism. However, he does not address claims scholarly concerns that the gospels are not historically reliable sources, but apologetic missionary tracts which make it difficult to do a historical reconstruction of the events that transpired. At first impression it appears that in some of his works he claims that the Gnostics were the majority of Jesus followers. This is one of the controversial points of his argument since it is part of the justification for his view of Jesus and his followers using magic to gain members. Gnosticism is known as secretive in nature, not evangelistic as many groups in that time period and beyond. I asked our guest regarding the sexuality of Jesus and his followers because in his booklet Faking Jesus he alludes to the accusation of some Roman leaders that the early Christians were immoral in their relationships. This type of personal attack on the opposition is common among groups struggling for political power. The demonization of the other is the easiest way to neutralize your opponents views. Mr. Conner also does not address the differences between the Gnostic perspective of God and the biblical one. This is an important topic that I will try to bring up in our future interviews. I am also interested in discussing the Gospels’ birth narratives which have many parallels in other cultures. Many academic would disagree with his view that later Christians manipulated the scriptures; instead some scholars see the Hebrew Bible as inspiration for many different views. One examples is the Essenes at Qumran who reinterpreted the scriptures to meet their theological needs, but this does not mean they were heretical for doing this since it took centuries for classical Judaism to develop.