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  1.  2
    Yuval Jobani (2016). The Lure of Heresy: A Philosophical Typology of Hebrew Secularism in the First Half of the Twentieth Century. Journal of Jewish Thought and Philosophy 24 (1):95-121.
    _ Source: _Volume 24, Issue 1, pp 95 - 121 Contemporary study of Jewish secularism in the Modern era has yielded a nuanced picture of Hebrew secularism. This article analyzes the emergence of a rich and diverse cultural infrastructure of Hebrew secularism in the first half of the twentieth century from a philosophical perspective, proposing a typology of models of Hebrew secularism. These models are characterized by their attitudes to what, following Charles Taylor, can be referred to as the “fragmentary (...)
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  2.  3
    Jonatan Meir (2016). R. Nathan Sternhartz’s Liqquṭei Tefilot and the Formation of Bratslav Hasidism. Journal of Jewish Thought and Philosophy 24 (1):60-94.
    _ Source: _Volume 24, Issue 1, pp 60 - 94 One of the more astounding books produced by Bratslav Hasidism is _Liqquṭei tefilot_, composed by R. Nathan Sternhartz of Nemirov, which established a whole new genre in Bratslav literature. This article discusses the book’s genesis, publication, and primary goals, as well as the controversy it generated. The new Bratslav theology that emerged after the death of Rabbi Naḥman led to disputes, both internal and external, over the role and character of (...)
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  3.  3
    Eliezer Papo (2016). From Lucretia to Don Kr[E]Ensia, or, Sorry, I Just Had to Convert. Journal of Jewish Thought and Philosophy 24 (1):31-59.
    _ Source: _Volume 24, Issue 1, pp 31 - 59 Eschatological expectations and messianic hopes aroused by the expulsion of Jews from Spain climaxed in the seventeenth century with the appearance of Sabbatai Tzevi. In 1666, Sultan Mehmed IV, eager to halt the uproar without creating a martyr, offered Tzevi a choice between conversion to Islam and death. Tzevi chose life. Although many Jews were devastated by his apostasy, a nucleus of Sabbatai’s most ardent followers preferred to interpret it as (...)
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  4.  1
    Joseph Turner (2016). Philosophy and Praxis in the Thought of Aaron David Gordon. Journal of Jewish Thought and Philosophy 24 (1):122-148.
    _ Source: _Volume 24, Issue 1, pp 122 - 148 This paper examines the tension between philosophy and praxis in the thought of Aaron David Gordon. Highlighting the methodical character of Gordon’s philosophical understanding of human existence in terms of “man-in-nature,” I attempt to show that while his philosophy was initially meant to influence the construction of society and culture in the Land of Israel at the beginning of the twentieth century, it is particularly relevant with regard to contemporary philosophical (...)
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  5.  3
    Raymond L. Weiss (2016). Leo Strauss on Maimonides. Journal of Jewish Thought and Philosophy 24 (1):149-161.
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  6.  2
    Oded Yisraeli (2016). The Kabbalistic Remez and Its Status in Naḥmanides’ Commentary on the Torah. Journal of Jewish Thought and Philosophy 24 (1):1-30.
    _ Source: _Volume 24, Issue 1, pp 1 - 30 Naḥmanides’ commentary on the Torah, in which he combined literal, midrashic, and kabbalistic comments side by side, is one of the best known and most influential exegetical works of the Middle Ages. This article concentrates on the esoteric exegesis in this commentary and argues that Naḥmanides’ kabbalistic interpretation employs two types of exegesis—_perush_ and _remez_—each of which represents a separate hermeneutic approach and thus a different reading of the biblical text. (...)
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