Mahol la-Tsaddikim/Dance Circle for the Righteous explores the divine design in the creation of the universe. Although Maimonides (Guide of the Perplexed) shied away from this conversation, deeming the question illegitimate, the Kabbalists produced not one, but two responses to the question: a philosophic approach which centers on God’s ultimate goodness (Luzzatto), and a mythic approach which pivots on God’s “self-actualization,” as it were (Zohar, Luria). The departure point of our book is a fundamental mahloket or controversy between Rabbi Moshe Hayyim Luzzatto (Ramhal), on the one hand, and Rabbi Pinhas Elijah Hurwitz (Sefer ha-Berit) and the great Habad thinker Rabbi Eizik of Homel, on the other.
Kabbalah and Hasidism juxtaposed to the surrealist art of Marc Chagall.
Working with the model of the medieval bestiary, noted thinker Bezalel Naor explores the depths of human relation by way of a tour de force of Talmudic, Medieval Philosophic, Kabbalistic and Hasidic literature.
The Kabbalah of Relation juxtaposes images of surrealist painter Marc Chagall to ancient kabbalistic texts. Thereby, the texts and images bounce off one another. The images illuminate the texts (quite traditional for medieval manuscripts) and vice versa: the texts illuminate the images! So simultaneously, one has an artistic commentary to the Kabbalah, and a kabbalistic commentary to Chagall’s Surrealist Art.
The discipline of Kabbalah is generally subdivided into kabbalah ma’asit, practical or applied kabbalah, and kabbalah ‘iyyunit, theoretical kabbalah. In the popular imagination, the kabbalist is a practitioner of the magical arts. However, there is another sort of kabbalist whose way of relating to and interpreting the world is based on a profound system of thought.
Such a comprehensive, all-encompassing thought evidences itself in the spiritual diaries of Rabbi Abraham Isaac Hakohen Kook (1865-1935). Gershom Scholem, Professor of Jewish Mysticism at Hebrew University, Jerusalem, wrote: “Rabbi Kook’s great work… is a veritable theologia mystica of Judaism equally distinguished by its originality and the richness of its author’s mind. It is the last example of productive kabbalistic thought of which I know.”