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  1.  3
    Johan Aanen (2016). The Kabbalistic Sources of Spinoza. Journal of Jewish Thought and Philosophy 24 (2):279-299.
    _ Source: _Volume 24, Issue 2, pp 279 - 299 This article provides the first overview of research on the kabbalistic sources of Benedictus de Spinoza. While this topic has not been a major focus in Spinoza research, this article argues that it has both biographical and philosophical relevance for the investigation of Spinoza and the context in which he first conceived of his hallmark ideas. Revisiting the extant historical sources, this article refines the present understanding of the connection between (...)
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  2.  3
    Uriel Barak (2016). The Collective Soul. Journal of Jewish Thought and Philosophy 24 (2):300-317.
    _ Source: _Volume 24, Issue 2, pp 300 - 317 This article examines R. Zvi Yehudah Kook’s reading of two earlier thinkers who were influential in the formulation of his thought—the Maharal of Prague and R. Avraham Azulai. I argue that his creative and unique reading of these texts exemplifies a fascinating dialogue he held with earlier sources, which he interpreted and infused with his own theological postulates. Here I explore his theory of the unique nature of the Jewish soul, (...)
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  3.  1
    Oded Porat (2016). Aimed Inquiry and Positive Theology in Sefer Maʿayan Ha-Ḥokhmah. Journal of Jewish Thought and Philosophy 24 (2):224-278.
    _ Source: _Volume 24, Issue 2, pp 224 - 278 This article discusses the anonymous early kabbalistic work _Sefer Maʿayan ha-Ḥokhmah_, one of the pivotal works of ʿIyyun literature. The first part deals with the book’s historical and literary aspects. The second part interprets a specific formulation in light of the basic ideas of the book itself, presenting the twofold pattern as a mystical type and as a grounding for linguistic-theological theory. The third part discusses the term “positive theology” in (...)
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  4.  1
    Marzena Zawanowska (2016). The Bible Read Through the Prism of Theology. Journal of Jewish Thought and Philosophy 24 (2):163-223.
    _ Source: _Volume 24, Issue 2, pp 163 - 223 The paper demonstrates that when translating explicit anthropomorphisms in Scripture, medieval Karaites are neither particularly more nor less literal than their rabbinic counterparts. Indeed, they often propose translations similar to those of Targum Onqelos and Saʿadyah Gaon. Moreover, although their lines of argument are different, both Saʿadyah and the Karaites insist that human language is responsible for corporeal descriptions of God in the Bible, and they resort to the linguistic conventions (...)
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  5.  4
    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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  6.  4
    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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  7.  4
    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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  8.  8
    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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  9.  4
    Raymond L. Weiss (2016). Leo Strauss on Maimonides. Journal of Jewish Thought and Philosophy 24 (1):149-161.
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  10.  3
    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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