DOCSLIB.ORG

Introduction: on the Formation of Research on Kabbalah in America

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Introduction: on the Formation of Research on Kabbalah in America chapter 1 Introduction: on the Formation of Research on Kabbalah in America Brian Ogren In 1938, the distinctly American Jewish Institute of Religion in New York signifi- cantly acted as the locus of an event that would define research on Kabbalah through the twentieth and well into the twenty-first centuries. That year, the eminent German born Israeli scholar of Jewish mysticism, Gershom Scholem, arrived in New York at the invitation of Rabbi Stephen S. Wise, then presi- dent of the Jewish Institute of Religion, to give a series of public lectures on Jewish mysticism. Six of these were delivered in English and one was delivered in Hebrew; all were revised and published in 1941 along with two more, quite notably all in American English, as Major Trends in Jewish Mysticism.1 Notable is the fact that on American shores at a markedly American Jewish institu- tion for training Reform rabbis, the stage was set for a more comprehensive and charitable academic understanding of the role of Jewish mystical trends throughout history. Also quite notable is the fact that despite the American setting of this important exposition, one major trend was strikingly missing, namely, the trend of American Kabbalah itself. About forty-six years later, again within a specifically American setting, the academic picture of Jewish mysticism began to undergo a major revision. In that year, the Romanian born Israeli scholar of Jewish mysticism, Moshe Idel, had a conversation in Cambridge, Massachusetts, with David Ruderman of Yale and Ivan Marcus of the Jewish Theological Seminary, concerning the possibility of writing a new comprehensive study on Kabbalah. A first draft of what was to become the seminal Kabbalah: New Perspectives was subse- quently presented to a colloquium at the Jewish Theological Seminary, in 1986. In the preface to the final published work, Idel explains that “the colloquium was designed to include about thirty American scholars of Judaica and general mysticism who discussed and argued the content of this work.” He goes on to state, “Both their criticism and their encouragement contributed greatly to 1 Gershom Scholem, Major Trends in Jewish Mysticism (New York: Random House, Inc., 1974), EPUB e-book. © Koninklijke Brill NV, Leiden, 2020 | doi:10.1163/9789004428140_002 2 Ogren the final draft.”2 Similar to Scholem’s Major Trends, Idel’s New Perspectives was a fundamentally American product, published in English and born out of an American liberal rabbinical seminary. Also similar to Scholem’s Major Trends, it leaves out any discussion of American Kabbalah. The possible reasons for the omission are multiple. In Scholem’s case, his book ends with eighteenth and nineteenth century Polish and Ukranian Hasidism, which he more than suggestively terms “the latest phase” of Jewish mysticism. This is significant for an omission of American developments. As scholars have recently pointed out, “Although Scholem was aware of the fact that both in Europe and in Israel the twentieth century witnessed a renais- sance of kabbalistic thinking, along with the establishment of new schools and the adaptation of traditional doctrine to new conditions and questions, he refused to acknowledge these currents as ‘real kabbalah.’ ”3 Added to these scholars’ mention of twentieth century Kabbalah “in Europe and in Israel” should be Kabbalah in America.4 Indeed, as part of the modern experiment, American Kabbalah, especially in its Jewish context which only really flourished post WWII, falls just outside of Scholem’s purview. Another possible reason that it gets no mention in Scholem’s text is that in its non-Jewish context, which dominates the American eighteenth century Protestant and nineteenth century Western Esoteric realms such as Freemasonry, Theosophy and Rosicrucianism, Kabbalah is no longer “authentically” Jewish.5 It is thus of little interest to Scholem and his school. In Idel’s seminal text, Kabbalah in America perhaps gets no mention due to a lack of treatment of late modernity. To be sure, there is some discus- sion of nineteenth and twentieth century scholarship on Kabbalah,6 but it 2 Kabbalah: New Perspectives (New Haven and London: Yale University Press, 1988), ix. 3 Boaz Huss, Marco Pasi & Kocku von Stuckrad, “Introduction: Kabbalah and Modernity,” in Kabbalah and Modernity: Interpretations, Transformations, Adaptations (Leiden and Boston: Brill, 2010), 1. 4 It is perhaps significant that the authors of the critique are European and Israeli. 5 Though Scholem does not get into the American phase, he does state in his introduction that “the greater part of the ideas and views which show a real insight into the world of Kabbalism, closed as it was to the rationalism prevailing in the Judaism of the nineteenth century, were expressed by Christian scholars of a mystical bent, such as the Englishman Arthur Edward Waite of our days and the German Franz Josef Molitor a century ago” (EPUB e-book, 55). He goes on to call Jewish scholars specifically the “authorized guardians” and to state, “The time has come to reclaim this derelict area and to apply to it the strict standards of historical research.” (EPUB e-book, 56). It is thus reasonable to surmise that he would not have had much use for either early Protestant American uses of Kabbalah or American Western Esoteric expressions. 6 See especially New Perspectives 7–16..
Load more

Recommended publications
  • Introduction
    Introduction Early Jewish Mysticism Although this investigation will focus mainly on the roots of the Metatron lore, this Jewish tradition cannot be fully understood without addressing its broader theological and historical context, which includes a religious movement known as early Jewish mysticism. Research must therefore begin with clarifying some notions and positions pertaining to the investigation of this broader religious phenomenon. The roots of the current scholarly discussion on the origin, aim, and content of early Jewish mysticism can be traced to the writings of Gershom Scholem. His studies marked in many ways a profound breach with the previous paradigm of 19th and early 20th century scholarship solidified in the Wissenschaft des Judentums movement which viewed Jewish mystical developments as based on ideas late and external to Judaism.1 In his seminal research, Major Trends in Jewish Mysticism, as well as other publications,2 Scholem saw his main task as clarifying the origins of early Jewish mysticism on the basis of new methodological premises, which, in contrast to the scholars of the Wissenschaft des Judentums, approached early Jewish mysticism as a genuine Jewish movement with roots in biblical and pseudepigraphic traditions. Scholem’s project was not an easy one, and in ————— 1 One of the representatives of this movement, Heinrich Graetz, considered the Hekhalot writings as late compositions dated to the end of the Geonic period. He viewed the Hekhalot literature as “a compound of misunderstood Agadas, and of Jewish, Christian, and Mahometan fantastic notions, clothed in mystical obscurity, and pretended to be a revelation.” H. Graetz, History of the Jews (6 vols.; Philadelphia: The Jewish Publication Society of America, 1894) 3.153.
    [Show full text]
  • A Novel Look at Moshe Idel's East-West Problem
    Access Provided by UCLA Library at 05/07/12 5:15PM GMT T HE J EWISH Q UARTERLY R EVIEW, Vol. 102, No. 2 (Spring 2012) 289–296 ANovelLookatMoshe Idel’s East-West Problem DAVID N. MYERS UCLA MOSHE IDEL. Old Worlds, New Mirrors: On Jewish Mysticism and Twentieth- Century Thought. Jewish Culture and Contexts. Philadelphia: University of Pennsylvania Press, 2009. Pp. 336. FOR MANY OF US in the field of Jewish studies, but not in the field of Kabbalah studies, our first encounter with Moshe Idel came in 1988 with the publication of his major work in English, Kabbalah: New Perspectives. Although he had been working in the field for more than a decade, from the time of his 1976 dissertation at the Hebrew University on Avraham REVIEW FORUM Abulafia, it was Kabbalah: New Perspectives that brought Idel to wide public attention, announcing his own substantial methodological and substantive disagreements with the towering figure of modern Kabbalah studies, Ger- shom Scholem. Since then, Idel has gone on to attain a position of international distinc- tion, publishing at a staggering rate in Kabbalah studies, and many fields beyond. In the process, he—like Scholem before and Wolfson and others after him—has used the study of Kabbalah as a gateway of inquiry into important methodological, theoretical, hermeneutical, philosophical, and historical questions. This leads us to the book at hand, Old Worlds, New Mirrors: On Jewish Mysticism and Twentieth-Century Thought, which is indeed an inquiry into important methodological, theoretical, philosophical, and historical ques- tions. It reflects Idel’s brilliant, capacious, probing, and wildly imagina- tive mind, as it ranges over terrain somewhat less familiar to him and his usual readers, but of critical significance to his overarching intellectual and cultural Weltanschauung.
    [Show full text]
  • Scanning of Gershom Scholem's Milon Hazohar Card Index Yehuda Liebes the Zohar Is Among the Preeminent Spiritual Works of All Time
    1 Scanning of Gershom Scholem's Milon HaZohar Card Index Yehuda Liebes The Zohar is among the preeminent spiritual works of all time. Its history attests to its importance: within three hundred years of its creation (at the end of the 13th century) it had become the central text Kabbalistic text. The Kabbalists regarded it as an authoritative source, a model to be emulated, and an interpretive subject. One might venture to say that the most important Kabbalistic traditions, such as those of Moses ben Jacob Cordovero (the Ramak), Rabbi Isaac Luria (the Ari) and the Vilna Gaon, were nothing if not interpretations of the Zohar, from whence they derived their vitality. Gershom Scholem (1897-1982), the father of Kabbala scholarship, followed suit and made the Zohar the focus of his endeavors, both because of its critical importance in the history of Kabbala, and in deference to its essential attributes. This much is evident from Scholem's seminal work, his treatise in English on the major trends in Jewish mysticism.1 In this book Scholem describes seven major streams of Jewish mysticism, among them the Zohar. However, while the other six streams of mysticism each have a chapter devoted to them, the Zohar has two. The first of these deals with the Zohar and its authorship, the second with its theosophy. The titles of these chapters also indicate Scholem's primary interests as a researcher. On the one hand there is the book's theosophy, which he saw as the most important feature of the Zohar and of Kabbalistic doctrine in general.2 On the other
    [Show full text]
  • Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
    NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions.
    [Show full text]
  • The Archetype of the Tzaddiq in Hasidic Tradition
    THE ARCHETYPE OF THE TZADDIQ IN HASIDIC TRADITION A THESIS SUBMITTED TO THE DEPARTMENT OF RELIGION AT THE UNIVERSITY OF MANITOBA IN CONJUNCTION wlTH THE DEPARTMENT OF RELIGIOUS STUDIES AT THE UNIVERSITY OF WINNIPEG IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS BY YA'QUB IBN YUSUF August4, 1992 National Library B¡bliothèque nat¡onale E*E du Canada Acquisitions and D¡rection des acquisilions et B¡bliographic Services Branch des services bibliograPhiques 395 Wellinolon Slreêl 395, rue Wellington Oflawa. Oñlario Ottawa (Ontario) KlA ON4 K1A ON4 foùt t¡te vat¡e ¡élëte^ce Ou l¡te Nate élëtenæ The author has granted an L'auteur a accordé une licence irrevocable non-exclusive licence irrévocable et non exclusive allowing the National Library of permettant à la Bibliothèque Canada to reproduce, loan, nationale du Canada de distribute or sell cop¡es of reproduire, prêter, distribuer ou his/her thesis by any means and vendre des copies de sa thèse in any form or format, making de quelque manière et sous this thesis available to interested quelque forme que ce soit pour persons. mettre des exemplaires de cette thèse à la disposition des personnes intéressées. The author retains ownership of L'auteur conserve la propriété du the copyright in his/her thesis. droit d'auteur qui protège sa Neither the thesis nor substantial thèse. Ni la thèse ni des extraits extracts from it may be printed or substantiels de celle-ci ne otherwise reproduced without doivent être imprimés ou his/her permission. autrement reproduits sans son autorisation, ïsBN ø-315-7796Ø-S
    [Show full text]
  • Kabbalah and the Subversion of Traditional Jewish Society in Early Modern Europe
    Kabbalah and the Subversion of Traditional Jewish Society in Early Modern Europe David B. Ruderman Most discussions about notions of authority and dissent in early mod- em Europe usually imply those embedded in Christian traditions, whether Protestant or Catholic. To address these same issues from the perspective of Jewish culture in early modem Europe is to consider the subject from a relatively different vantage point. The small Jewish com- munities of the fifteenth through seventeenth centuries were shaped in manifold ways by the norms and values of the Christian and Moslem host civilizations to which they belonged. Yet, they were also heirs to powerful rabbinic religious and political traditions that structured their social relationships and shaped their attitudes towards divine law, human responsibility, communal discipline, and authority. To examine their uni- verse of discourse in its proper context is to view it both in its own cul- tural terms and in its dialogue and negotiation with the non-Jewish world. No period in Jewish cultural history has undergone more radical refor- mulation and revision by recent scholarship than the early modem; though to what extent conventional schemes of periodization like "early modern," "Renaissance," or "baroque" can be meaningfully applied to the Jewish cultural experience is a question which still engenders much discussion and debate.' Equally problematic is a proper evaluation of the kabbalah, the traditions of Jewish mystical and esoteric experience, 1. For recent discussions of the meaning of the Renaissance and baroque when applied to Jewish culture, see D. B. Ruderman, "The Italian Renaissance and Jewish Thought," in Renaissance Humanism: Foundations and Forms, 3 vols., ed.
    [Show full text]
  • Gilgul and Reincarnation in Zohar
    HAMAKOM YINACHEM ETCHEM CHORUS: HaMakom yinachem etchem HaMakom yinachen etchen HaMakom yinachem etchem B’toch sha’ar avlei tzion v’yerushalayim. In times when we are troubled By losses we must face The soul will bleed As we grieve Sorrow cuts its own pace.!! ! ! !!!!!!!!!!CHORUS: We’ll miss their smiles, touch, and smell The hands we once held Love lives on With memories strong Spirit dances beyond the veil.!! ! ! !!!!!!!!!!CHORUS: May you be comforted on your journey May you feel what you need to feel Let seeds be planted Of hope and consolation May you find the time to heal.!! ! ! !!!!!!!!!!CHORUS: This song by Geela Rayzel Raphael is based upon the traditional greetings to mourners following a funeral and at a shiva house. For music see Geela Rayzel Raphael, May the Angels Carry You - Jewish Songs of Comfort for Death, Dying and Mourning, www.Shechinah.com 17 GILGUL AND REINCARNATION IN ZOHAR AND LURIANIC KABBALAH HEINRICH GRAETZ ON KABBALAH & JEWISH MYSTICISM: JEWISH MYSTICAL IDEAS -> “a corruptive force throughout Jewish history” “malignant growth in the body of Judaism” KABBALAH -> “empty kabbalah could not fail to arouse enthusiasm in empty heads.” ZOHAR -> “occasionally offering a faint suggestion of an idea, which in a trice evaporates in a feverish fancies or childish silliness” HASIDISM -> “a new sect, a daughter of darkness, born in gloom, which even today proceeds stealthily on its mysterious way … [plunging east European Jewry] into a primitive state of barbarism.” (esp. Vol. IV of History of the Jews) GILGUL IN THE EVENING
    [Show full text]
  • Gershom Biography an Intellectual Scholem from Berlin to Jerusalem and Back Gershom Scholem
    noam zadoff Gershom Biography An Intellectual Scholem From Berlin to Jerusalem and Back gershom scholem The Tauber Institute Series for the Study of European Jewry Jehuda Reinharz, General Editor ChaeRan Y. Freeze, Associate Editor Sylvia Fuks Fried, Associate Editor Eugene R. Sheppard, Associate Editor The Tauber Institute Series is dedicated to publishing compelling and innovative approaches to the study of modern European Jewish history, thought, culture, and society. The series features scholarly works related to the Enlightenment, modern Judaism and the struggle for emancipation, the rise of nationalism and the spread of antisemitism, the Holocaust and its aftermath, as well as the contemporary Jewish experience. The series is published under the auspices of the Tauber Institute for the Study of European Jewry —established by a gift to Brandeis University from Dr. Laszlo N. Tauber —and is supported, in part, by the Tauber Foundation and the Valya and Robert Shapiro Endowment. For the complete list of books that are available in this series, please see www.upne.com Noam Zadoff Gershom Scholem: From Berlin to Jerusalem and Back *Monika Schwarz-Friesel and Jehuda Reinharz Inside the Antisemitic Mind: The Language of Jew-Hatred in Contemporary Germany Elana Shapira Style and Seduction: Jewish Patrons, Architecture, and Design in Fin de Siècle Vienna ChaeRan Y. Freeze, Sylvia Fuks Fried, and Eugene R. Sheppard, editors The Individual in History: Essays in Honor of Jehuda Reinharz Immanuel Etkes Rabbi Shneur Zalman of Liady: The Origins of Chabad Hasidism *Robert Nemes and Daniel Unowsky, editors Sites of European Antisemitism in the Age of Mass Politics, 1880–1918 Sven-Erik Rose Jewish Philosophical Politics in Germany, 1789–1848 ChaeRan Y.
    [Show full text]
  • Lamentations of Youth: the Diaries of Gershom Scholem, 1913-1919'
    H-German Geller on Scholem, 'Lamentations of Youth: The Diaries of Gershom Scholem, 1913-1919' Review published on Saturday, March 1, 2008 Gershom Scholem. Lamentations of Youth: The Diaries of Gershom Scholem, 1913-1919. Cambridge: Belknap Press, 2007. 374 pp. $39.95 (cloth), ISBN 978-0-674-02669-8. Reviewed by Jay Howard Geller (Department of History, University of Tulsa)Published on H- German (March, 2008) Making the German Gerhard Scholem into the Jew Gershom Scholem Gershom Scholem stands like a giant astride the field of modern Judaic Studies. He was integral in founding the field of academic Kabbalah studies. He helped transform the discipline of Jewish history from one dominated by rationalism to one that accepted irrationalism and messianism, or at least placed them into their proper historical context. However, before Scholem could transform Judaic Studies, he had to transform himself. Born into an unreligious family of bourgeois German Jews with deep roots in Berlin, young Gerhard Scholem embraced cultural Zionism and immersed himself in the study of Judaism. After earning his doctorate in Munich, he immigrated to Palestine in 1923 and became Gershom Scholem. Within a few years, he was a university professor in Jerusalem. As the holder of an endowed chair and president of Israel's Academy of Sciences and Humanities in his later years, he stood at the center of the Israeli intelligentsia. The most accessible window into Scholem's personality has always been his letters and diaries. With graphomaniacal zeal, Scholem kept a diary and maintained a prolific correspondence with his family and friends. In the 1990s, coinciding with a rediscovery of Scholem and an explosion of interest in Kabbalah, Jüdischer Verlag issued a two-volume edition of Scholem's diaries from 1913 to 1923, and C.
    [Show full text]
  • Ruah Ha-Kodesh in Rabbinic Literature
    The Dissertation Committee for Julie Hilton Danan Certifies that this is the approved version of the following dissertation: THE DIVINE VOICE IN SCRIPTURE: RUAH HA-KODESH IN RABBINIC LITERATURE Committee: Harold A. Liebowitz , Supervisor Aaron Bar -Adon Esther L. Raizen Abraham Zilkha Krist en H. Lindbeck The Divine Voice in Scripture: Ruah ha-Kodesh in Rabbinic Literature by Julie Hilton Danan, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May, 2009 Dedication To my husband, Avraham Raphael Danan Acknowledgements Thank you to the University of Texas at Austin Graduate School, the Middle Eastern Studies Department, and particularly to the Hebrew Studies faculty for their abundant support over my years of study in graduate school. I am especially grateful to the readers of my dissertation for many invaluable suggestions and many helpful critiques. My advisor, Professor Harold Liebowitz, has been my guide, my mentor, and my academic role model throughout the graduate school journey. He exemplifies the spirit of patience, thoughtful listening, and a true love of learning. Many thanks go to my readers, professors Esther Raizen, Avraham Zilkha, Aaron Bar-Adon, and Kristen Lindbeck (of Florida Atlantic University), each of whom has been my esteemed teacher and shared his or her special area of expertise with me. Thank you to Graduate Advisor Samer Ali and the staff of Middle Eastern Studies, especially Kimberly Dahl and Beverly Benham, for their encouragement and assistance.
    [Show full text]
  • Making the German Gerhard Scholem Into the Jew Gershom Scholem
    Gershom Scholem. Lamentations of Youth: The Diaries of Gershom Scholem, 1913-1919. Cambridge: Belknap Press, 2007. 374 pp. $39.95, cloth, ISBN 978-0-674-02669-8. Reviewed by Jay Howard Geller Published on H-German (March, 2008) Gershom Scholem stands like a giant astride with his family and friends. In the 1990s, coincid‐ the feld of modern Judaic Studies. He was inte‐ ing with a rediscovery of Scholem and an explo‐ gral in founding the feld of academic Kabbalah sion of interest in Kabbalah, Jüdischer Verlag is‐ studies. He helped transform the discipline of Jew‐ sued a two-volume edition of Scholem's diaries ish history from one dominated by rationalism to from 1913 to 1923, and C. H. Beck Verlag pub‐ one that accepted irrationalism and messianism, lished a three-volume selection of Scholem's let‐ or at least placed them into their proper historical ters. Those were followed in 2002 by a one-vol‐ context. However, before Scholem could trans‐ ume selection of his letters, published in English form Judaic Studies, he had to transform himself. by Harvard University Press and edited and trans‐ Born into an unreligious family of bourgeois Ger‐ lated by Anthony David Skinner.[1] The same edi‐ man Jews with deep roots in Berlin, young Ger‐ tor-translator has now made Scholem's youthful hard Scholem embraced cultural Zionism and im‐ diaries available to an English-speaking audience. mersed himself in the study of Judaism. After Indeed, this book offers a selection drawn earning his doctorate in Munich, he immigrated from the aforementioned German-language edi‐ to Palestine in 1923 and became Gershom Sc‐ tion of Scholem's diaries.
    [Show full text]
  • The Intriguing World of Moshe Idel: an Interview
    Mystical Vistas The Intriguing World of Moshe Idel: An Interview Moshe Idel, a senior fellow of the Shalom Hartman Institute and Max Cooper Professor of Jewish Thought at the Hebrew University of Jerusalem, is widely regarded as the most important scholar of Jewish mysticism since Gershom Scholem. For more than three decades, in dozens of books and countless articles, he has rewritten the history of Kabbalah, applying a bold variety of interpretive methodologies. 42 | Spring 2009 Mystical Vistas /// An Interview with Moshe Idel Mystical Vistas Photo of Moshe Idel by Hezi Hojesta. Courtesy of the Hebrew University of Jerusalem In 1999, Idel was awarded the Israel Prize, His forthcoming book is Old Worlds, New the nation’s top honor, in the field of Jew- Mirrors: On Jewish Mysticism and Twenti- ish thought. He has also received honor- eth Century Thought (2009). ary doctorates from several universities, Renowned for his meticulous reading of including Yale in 2006. Among his most texts, Idel has reinterpreted Jewish mysti- important works are Kabbalah: New Per- cal sources and discovered many new ones. spectives (1988), Hasidism: Between Ec- His prodigious oeuvre has enhanced the stasy and Magic (1995), Messianic Mystics global reach of Jewish studies, influencing (1998), Absorbing Perfections: Kabbalah scholars of religion, philosophy and liter- and Interpretation (2002), Kabbalah and ary theory, Jewish and non-Jewish alike. Eros (2005), Enchanted Chains: Techniques In an interview with Havruta, Idel offers and Rituals in Jewish Mysticism (2005), and personal reflections on his life and his Ben: Sonship and Jewish Mysticism (2008). evolving work. HAVRUTA | 43 You were born in Romania, and you mainly as a way of becoming acquainted with Q came to Israel in 1963 at the age of 16.
    [Show full text]