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This is the first translation with commentary of selections from The Zohar, the major text of the Kabbalah, the Jewish mystical tradition. This work was written in 13th-century Spain by Moses de Leon, a Spanish scholar.
This book examines through the lens of the ancient Talmudic, Midrashic, and Kabbalistic commentaries the scriptural passages related to our ancestral mothers, wives, and daughters. Excerpts seek to illuminate clearly the question of what it may mean to be truly feminine, truly wise.
From the sacred texts of Judaism: ancient and lyrical reflections on the meaning of life, faith, and humanity. The Wisdom of the Kabbalah: Handed down in the oral tradition for thousands of years and transcribed in fourteenth-century Spain, the Kabbalah is the classical expression of Jewish mysticism. This collection draws from the main work of Kabbalah—Sepher ha-Zohar, or The Book of Splendor. The Wisdom of the Talmud: Developed in the Jewish academies of Palestine and Babylonia, the Talmud is the rabbinical commentary on the Torah. From man’s purpose and miracles, to marriage and wellness, to consciousness and community, the Talmud considers the practice of faith on a daily basis through a changing world. This approachable guide explores how interpretation of the Torah has informed Jewish life for thousands of years. The Wisdom of the Torah: In Hebrew, the word Torah means instruction, and for thousands of years, the Torah has provided instruction in Judaism, Christianity, and Islam. The inspirational selections in this collection include some of its most powerful and poetic passages, such as “The Poems of King David,” “The Parables of King Solomon,” and “The Love Songs of King Solomon.”
A translation of Jewish sacred texts as well as descriptions of religious festivals and holidays and translations of proverbs. The introduction by Harris discusses the literary and historical context of the Talmud's creation and the misuse of selective translations from it by Christians.
What is the Talmud? There is more than one answer. Ostensibly it is the corpus juris of the Jews from about the first century before the Christian era to about the fourth after it. But we shall see as we proceed that the Talmud was much more than this. The very word "Law" in Hebrew-"Torah"-means more than its translation would imply. The Jew interpreted his whole religion in terms of law. It is his name in fact for the Bible's first five books-the Pentateuch. To explain what the Talmud is we must first explain the theory of its growth more remarkable perhaps than the work itself. What was that theory? The Divine Law was revealed to Moses, not only through the Commands that were found written in the Bible, but also through all the later rules and regulations of post-exilic days. These additional laws it was presumed were handed down orally from Moses to Joshua, thence to the Prophets, and later still transmitted to the Scribes, and eventually to the Rabbis. The reason why the Rabbis ascribed to Moses the laws that they later evolved, was due to their intense reverence for Scripture, and their modest {iv} sense of their own authority and qualification. "If the men of old were giants then we are pigmies," said they. They felt and believed that all duty for the guidance of man was found in the Bible either directly or inferentially. Their motto was then, "Search the Scriptures," and they did search them with literalness and a painstaking thoroughness never since repeated. Not a word, not a letter escaped them. Every redundancy of expression was freighted with meaning, every repetition was made to give birth to new truth. Some of the inferences were logical and natural, some artificial and far-fetched, but all ingenious. Sometimes the method was inductive and sometimes deductive. That is, occasionally the Jewish Sanhedrin promulgated a needed law, and then its authority sought in the Scripture, or the Scripture would be sought in the first instance to reveal new law.
This volume provides a factual account of the background of Jewish literature from the Torah, the cornerstone of Judaism, to the Kabbalah, the mystical trend which began to be codified in the twelfth century.