Buried by layers of ego, fear, shame, doubt, low self-esteem, and other limitations, love can only be activated by sharing and serving unconditionally. Only then will the layers fall away and the essence of love reveal itself. Berg makes the distinction between love and need — which is a selfish product of ego — and reminds readers that only after connecting with the love within, and learning to love themselves, can they truly love someone else. This charming book, published just in time for Valentine’s Day, is also a thoughtful gift for any day of the year.

    This relationship is important not only for an appreciation of the mystic and Messianic movements but for Jewish history in general.Scholem clarifies the Messianic concept and analyzes its transformation in the Kabbalah up to the paradoxical versions it assumed in the Sabbatian and Frankist movement, in which sin became a vehicle of redemption.

    Book by Roberts, Jane

    Matt, cover more than half of the Zohar's commentary on the Book of Genesis (through Genesis 32:3). This is the first translation ever made from a critical Aramaic text of the Zohar, which has been established by Professor Matt based on a wide range of original manuscripts. The extensive commentary, appearing at the bottom of each page, clarifies the kabbalistic symbolism and terminology, and cites sources and parallels from biblical, rabbinic, and kabbalistic texts. The translator's introduction is accompanied by a second introduction written by Arthur Green, discussing the origin and significance of the Zohar. Please see the Zohar Home Page for ancillary materials, including the publication schedule, press release, Aramaic text, questions, and answers.Further information on the Zohar:Sefer ha-Zohar, "The Book of Radiance," has amazed and overwhelmed readers ever since it emerged mysteriously in medieval Spain toward the end of the thirteenth century. Written in a unique Aramaic, this masterpiece of Kabbalah exceeds the dimensions of a normal book; it is virtually a body of literature, comprising over twenty discrete sections. The bulk of the Zohar consists of a running commentary on the Torah, from Genesis through Deuteronomy. This translation begins and focuses here in what are projected to be ten volumes. Two subsequent volumes will cover other, shorter sections.The Zohar's commentary is composed in the form of a mystical novel. The hero is Rabbi Shim'on son of Yohai, a saintly disciple of Rabbi Akiva who lived in the second century in the land of Israel. In the Zohar, Rabbi Shim'on and his companions wander through the hills of Galilee, discovering and sharing secrets of Torah.On one level, biblical figures such as Abraham and Sarah are the main characters, and the mystical companions interpret their words, actions, and personalities. On a deeper level, the text of the Bible is simply the starting point, a springboard for the imagination. For example, when God commands Abraham, Lekh lekha, Go forth... to the land that I will show you (Genesis 12:1), Rabbi El'azar ignores idiomatic usage and insists on reading the words more literally than they were intended, hyperliterally: Lekh lekha, Go to yourself! Search deep within to discover your true self.At times, the companions themselves become the main characters, and we read about their dramatic mystical sessions with Rabbi Shim'on or their adventures on the road, for example, an encounter with a cantankerous old donkey driver who turns out to be a master of wisdom in disguise.Ultimately, the plot of the Zohar focuses on the ten sefirot, the various stages of God's inner life, aspects of divine personality, both feminine and masculine. By penetrating the literal surface of the Torah, the mystical commentators transform the biblical narrative into a biography of God. The entire Torah is read as one continuous divine name, expressing divine being. Even a seemingly insignificant verse can reveal the inner dynamics of the sefirot—how God feels, responds and acts, how She and He (the divine feminine and masculine) relate intimately with each other and with the world.

    To others, his teachings shed light on some of the deepest mysteries. Here, is timeless wisdom, adapted by disciplines living in Jerusalem today, reaches out to us all: Never lose hope. Find joy and cause for happiness in everything that happens to you.

    Living in the first part of the eighteenth century in Podolia and Wolhynia, the Baal-Shem braved scorn and rejection from the rabbinical establishment and attracted followers from among the common people, the poor, and the mystically inclined. Here Buber offers a sensitive and intuitive account of Hasidism, followed by twenty stories about the life of the Baal-Shem. This book is the earliest and one of the most delightful of Buber's seven volumes on Hasidism and can be read not only as a collection of myth but as a key to understanding the central theme of Buber's thought: the I-Thou, or dialogical, relationship.All positive religion rests on an enormous simplification of the manifold and wildly engulfing forces that invade us: it is the subduing of the fullness of existence. All myth, in contrast, is the expression of the fullness of existence, its image, its sign; it drinks incessantly from the gushing fountains of life.--Martin Buber, from the introduction

    With Rabbi Yosef Begun's marginal notes. Vowelized, facing Hebrew and English texts.

    In this work Heschel explores despair and hope in Hasidism as he experienced it himself through study of the Baal Shem Tov and the Kotzker.

    The chief Rabbi of Palestine prior to the establishment of the state of Israel, Kook (1865-1935) represents the renewal of the Jewish mystical tradition in modern times.

    These essays are crucial to the interpretation of Levinas's work more generally, [and] Aronowicz's excellent introduction and occasional notes are very helpful in making this work accessible to those unacquainted with either Talmud or Levinas." --Religious Studies ReviewNine rich and masterful readings of the Talmud by the French Jewish philosopher Emmanuel Levinas translate Jewish thought into the language of modern times. Between 1963 and 1975, Levinas delivered these commentaries at the annual Talmudic colloquia of a group of French Jewish intellectuals in Paris. Here Levinas applies a hermeneutic that simultaneously allows the classic Jewish texts to shed light on contemporary problems and lets modern problems illuminate the texts. Besides being quintessential illustrations of the art of reading, the essays express the deeply ethical vision of the human condition that makes Levinas one of the most important thinkers of our time.

    Michael Berg has accomplished the monumental task of translating the eternal truths of life into spiritual common sense. Without a doubt, The Way will become one of the sacred texts of your own life."-Caroline Myss, Ph.D., author of Anatomy of the Spirit and Sacred ContractsThe spiritual way of Kabbalah has grown from a hidden treasure into a widespread mainstream movement that has helped people from every walk of life, all around the world, to improve their lives. In this bestselling book, Michael Berg of The Kabbalah Centre-the world's leading educational institution teaching the wisdom of Kabbalah-shows you how to recognize and understand the key spiritual laws in order to improve your life and the lives of everyone around you. The Way will teach you meditation and prayer techniques and how to reduce emotional chaos and increase personal harmony. At once groundbreaking and so clearly written that it is accessible to anyone following any spiritual path, The Way provides the spiritual power tools to attain true fulfillment and happiness.

    "Kabbalah For Dummies" also shows how Kabbalah simultaneously presents an approach to the study of text, the performance of ritual and the experience of worship, as well as how the reader can apply its teaching to everyday life.

    An affirmation of what Rosenzweig called “the new thinking,” the work ensconces common sense in the place of abstract, conceptual philosophizing and posits the validity of the concrete, individual human being over that of “humanity” in general. Fusing philosophy and theology, it assigns both Judaism and Christianity distinct but equally important roles in the spiritual structure of the world and finds in both biblical religions approaches toward a comprehension of reality.

    The Bahir is quoted in every major book on Kabbalah, the earliest being the Raavad's commentary on Sefer Yetzirah, and it is cited numerous times by Rabbi Moshe ben Nachman (Ramban) in his commentary on the Torah. It is also quoted many times in the Zohar. It was first published around 1176 by the Provence school of Kabbalists; the first printed edition appeared in Amsterdam in 1651. The name Bahir is derived from the first verse quoted in the text (Job 37:21), "And now they do not see light, it is brilliant (Bahir) in the skies." It is also called the "Midrash of Rabbi Nehuniah ben HaKana," particularly by the Ramban. The reason might be that Rabbi Nehuniah's name is at the very beginning of the book, but most Kabbalists actually attribute the Bahir to him and his school. Some consider it the oldest kabbalistic text ever written.Although the Bahir is a fairly small book, some 12,000 words in all, it was very highly esteemed among those who probed its mysteries. Rabbi Judah Chayit, a prominent fifteenth-century Kabbalist, writes, "Make this book a crown for your head." Much of the text is very difficult to understand, and Rabbi Moshe Cordevero (1522-1570), head of the Safed school of Kabbalah, says, "The words of this text are bright (Bahir) and sparkling, but their brilliance can blind the eye." One of the most important concepts revealed in the Bahir is that of the Ten Sefirot, and careful analysis of these discussions yields much of what will be found in later kabbalistic works, as well as their relation to anthropomorphism and the reason for the commandments. Also included is a discussion of reincarnation, or Gilgul, an interpretation of the letters of the Hebrew alphabet, the Thirty-two Paths of Wisdom, and the concept of Tzimtzum.

    Living Inspired Akiva Tatz Ever wondered why there is no parking on Golders Green Road on Wednesday nights? Because Wednesday night is Coffee Lounge and Deluxe Desserts with..