Voices from Exile: Delving into Jewish Theology, History, and Folklore

Today I am providing a brief review of the work of Moshe Idel titled Ben: Sonship and Jewish Mysticism. It's an amazing book which in reality requires its own course to explain. What I hope to do here is briefly discuss some of the key concepts. Many religious traditions generally espouse the idea that a channel exists between the divine and human spheres of existence. Interaction with the divine sphere can be achieved in one of two ways. The divine realm can break through the physical world. Alternatively, this can be achieved by humans ascending to the divine realm.

For most individuals familiar with traditional Judaism, this seems to largely be the domain of pagan religions. But a closer look quickly reveals that ascents into the divine realm, while not common, are not foreign to either the biblical or rabbinic tradition. A few examples include the legendary ascent of Enoch which contrary to popular opinion is not simply a Christian obsession or the domain of the community of Qumran. The Enoch tradition, with its antecedents or at least parallels in Akkadian lore, is also found in mystical ascents of Sefer Hekhalot.

Christian Cabala emerged during the Renaissance as Christian scholars became intrigued by the mysticism of Jewish Kabbalah, which they reinterpreted through the lens of Christian theology. Christian Cabalists often believed that their interpretations could be used to convince Jews of the truth of Christianity. Still, the very fact that a Jewish source of knowledge could be respected was a significant milestone in Christian understandings of Judaism.

The preeminence of Scripture in establishing Divine law and a passionate rejection of and opposition to the Talmudic tradition characterize the basic tenets of Karaite theology. Not surprisingly, Karaite perspectives on prayer also reflect these over-arching points of view. Karaism viewed itself as returning toward a more ancient and legitimate form of Judaism reflective of the Second Temple period. As time progressed, Karaism saw itself as a minority in the tradition of the prophets who fought to return Israel to righteousness. Yet like much of Karaite life, the influence of greater Judaism remained strong and

Karaism grew to quietly include several distinct rabbinic features even while rejecting the

core components of rabbinic prayer.

Baruch Spinoza is also acclaimed as one of the greatest philosophers of the modern period. His tenuous relationship with the greater Jewish community, however, eventually ended in expulsion due to his uncompromising ideals and perhaps his youthful obstinacy. His adoption or consideration of elements of extra-Jewish religious expressions and even pantheistic leanings were sufficient to seal his ill repute in the Jewish community for years to come. Can he be classified as a Jewish Thinker?

The plight of Iberian Conversos who returned to Judaism was often more complicated that we can imagine. They had escaped the clutches of the Inquisition, but often maintained familial and financial ties in the Peninsula that were unresolved. They were then faced with the need to undergo circumcision which presented physical danger on more than one level. The legitimate concerns as well flexibility of the rabbis in many communities to the unique challenges they faced is an interesting lesson for the present day.

The influence of the greater world on Jewish music is often lost to many. It reflects the complicated interaction that Jews have always had with Christians and Muslims in the Diaspora as well as in the land of Israel. Music may quite naturally serve as a point of positive discussion and interfaith dialogue.

Israeli society is complicated. At present no alternative between the secularists and the religious groups appears to be easily workable. This is a reality that does not bode well for its future or for the future of all Jews. To change a phrase that was made regarding British and Americans, the only thing separating Israelis is a common religion.

In 1524, a man named David Reubeni arrived in Venice, presenting himself as the ambassador of a powerful Jewish kingdom concealed deep within Arabia. David Reubeni and his associate Shlomo Molko would again the attention of Kings and Pope alike but would end in tragedy.

The Balfour Declaration stated unequivocally that Britain’s government was favorably disposed toward the establishment of Palestine as a national home for the Jewish people. The problem is that British support, vagueness, contradictions, and secret agreements with competing powers inevitably created a situation where tension would arise.

The current state of American Jewish identity with respect to observance, politics, and perhaps most seriously the State of Israel after October 7th is partly impacted by the philosophy and educational emphasis of Reform Judaism.