Bøger af Bezalel Naor

Tsimtsum (contraction) and hitpashtut (expansion). These two kabbalistic terms aptly describe the thought of Bezalel Naor. Though diametrically opposed, they come together in this unique moment. The author is at once a "hedgehog" and a "fox," in the usage of Isaiah Berlin. Naor brings to the table both the intense focus, the razor-sharp analysis of Rav Soloveitchik of Boston, and the synthetic, unitive perception of reality, of Rav Kook (whose bon mot was "kelaliyut," "universality").This dialectic thought, constantly "zooming" in and out, forever shifting gears from "micro" to "macro," is unleashed on the entire process of Judaism: Torah, Talmud, the challenge of Christianity and Islam, Maimonides, Kabbalah, Hasidism, Messianism, and the specialty of the house-Rav Kook.The final section of Book Reviews includes a wide array: Kozhnitser Maggid, Kafka, Paul Celan, Leonard Cohen, Yehudah Don Yahya, Meshulam Rath, and Rabbi Nahman of Breslov.The reader is invited to embark on this enchanted intellectual and spiritual journey, as the author attempts "navigating worlds." (One of the chapters of the book is entitled "Rav Kook's Space Odyssey.")

"The Souls of the World of Chaos" is a most famous essay of Rav Kook, a modern mystic. First published in 1913, it continues to intrigue and inspire spiritual seekers in our day. Not content with inspirational reading, Bezalel Naor has undertaken the formidable task of unpacking the Kabbalistic structures that inform the essay. Cognoscenti will appreciate the copious endnotes. In the Introduction, we are provided with the historical backdrop to the essay and insight into the Kulturkampf that rocks Israeli society to this day.

Tsimtsum (contraction) and hitpashtut (expansion). These two kabbalistic terms aptly describe the thought of Bezalel Naor. Though diametrically opposed, they come together in this unique moment. The author is at once a "hedgehog" and a "fox," in the usage of Isaiah Berlin. Naor brings to the table both the intense focus, the razor-sharp analysis of Rav Soloveitchik of Boston, and the synthetic, unitive perception of reality, of Rav Kook (whose bon mot was "kelaliyut," "universality").This dialectic thought, constantly "zooming" in and out, forever shifting gears from "micro" to "macro," is unleashed on the entire process of Judaism: Torah, Talmud, the challenge of Christianity and Islam, Maimonides, Kabbalah, Hasidism, Messianism, and the specialty of the house-Rav Kook.The final section of Book Reviews includes a wide array: Kozhnitser Maggid, Kafka, Paul Celan, Leonard Cohen, Yehudah Don Yahya, Meshulam Rath, and Rabbi Nahman of Breslov.The reader is invited to embark on this enchanted intellectual and spiritual journey, as the author attempts "navigating worlds." (One of the chapters of the book is entitled "Rav Kook's Space Odyssey.")

Rabbah bar Bar Hannah has been referred to as the Jewish Sinbad the Sailor. His tall tales, fifteen in all, are recorded in the Babylonian Talmud in Tractate Bava Batra (73a-74a). The particular chapter in which they are situated is named "The Seller of the Ship" ("HaMokher et ha-Sefinah"). Appropriately, these tales of seafarers (ne{utei yama) were inserted in that legal discussion, as is the wont of the Talmud to mix Aggadah with Halakhah, thus tempering law with lore and legend.Rav Kook's commentary to the Legends first appeared in print in Jerusalem in 1984 in the second volume of his collected essays, Ma'amrei ha-Rayah. In this early work (written at age twenty-five), Rav Kook yet cites sources. Later, when his style of writing switched to "stream of consciousness," sources were eliminated. For this very reason, the commentary to the Rabbah bar Bar }annah legends is of extreme importance. Here, Rav Kook divulges the many and varied Kabbalistic sources that informed his view. We see him equally at home in the world of the Vilna Gaon and of his rival Rabbi Shneur Zalman of Liadi. A great influence upon Rav Kook's thought was the earlier Italian mystic, Rabbi Moses Hayyim Luzzatto In Ma'amrei ha-Rayah, Rav Kook's commentary was provided by Rabbi Shlomo Aviner with brief summaries as well as an index. These are certainly helpful to the reader. The present edition is the first time in any language that the commentary of Rav Kook is presented complete with much needed explanatory notes.

Abraham Isaac Hakohen Kook (1865-1935) served as the Ashkenazic Chief Rabbi of Erets Israel during the period of the British mandate. Rav Kook was a polymath, equally talented as a Talmudic legalist and rationalist philosopher, on the one hand, and as a mystic and poet, on the other. Today, we would say that he was both "left and right hemisphere." The present collection brings together in English translation Rav Kook's contributions to the field of Jewish history, though perhaps "historiosophy" would be the better word. Rav Kook joins the ranks of those great Jewish thinkers who preceded him in interpretation of history: Maharal of Prague, Moses Hayyim Luzzatto and Zadok Hakohen of Lublin. If Rav Kook's philosophy were to be summed up in a single word, it would be: Kelaliyut or universality. Whereas most of us are held captive by individual events, Rav Kook has a great gift for the overview of history. He brings this gift to bear in his ability to provide perspective on the modern rebirth of Israel against the backdrop of mankind's ongoing spiritual evolution. In the latter regard, his vision has sometimes been compared to that of Teilhard de Chardin and Sri Aurobido, or more recently Ken Wilber. Contained in this collection are Rav Kook's eulogy for Herzl and Rav Kook's remarks at the opening of Hebrew University in Jerusalem. The essays are placed in historic context and provided with copious scholarly endnotes.

Abraham Isaac Hakohen Kook (1865-1935) served as the Ashkenazic Chief Rabbi of Erets Israel during the period of the British mandate. Rav Kook was a polymath, equally talented as a Talmudic legalist and rationalist philosopher, on the one hand, and as a mystic and poet, on the other. Today, we would say that he was both "left and right hemisphere." The present collection brings together in English translation Rav Kook's contributions to the field of Jewish history, though perhaps "historiosophy" would be the better word. Rav Kook joins the ranks of those great Jewish thinkers who preceded him in interpretation of history: Maharal of Prague, Moses Hayyim Luzzatto and Zadok Hakohen of Lublin. If Rav Kook's philosophy were to be summed up in a single word, it would be: Kelaliyut or universality. Whereas most of us are held captive by individual events, Rav Kook has a great gift for the overview of history. He brings this gift to bear in his ability to provide perspective on the modern rebirth of Israel against the backdrop of mankind's ongoing spiritual evolution. In the latter regard, his vision has sometimes been compared to that of Teilhard de Chardin and Sri Aurobido, or more recently Ken Wilber. Contained in this collection are Rav Kook's eulogy for Herzl and Rav Kook's remarks at the opening of Hebrew University in Jerusalem. The essays are placed in historic context and provided with copious scholarly endnotes.