Reflections Of The Maggid

Rabbi Paysach Krohn's best-selling collections of stories captivate his readers. The lessons he teaches, the warmth he exudes, and the richness of his tales have thrilled English-speaking audiences and readers for decades. And now - Rabbi Krohn will say it all in French, the language of thousands of Jews around the world. This translation of one of Rabbi Krohn's most popular books proves (as he often does! ) that all Jews share a common heritage and a brotherly bond.

It has been asserted that monotheism, in the Jewish tradition, has long been understood both exoterically and esoterically. In the exoteric Scripture-based rabbinic tradition, monotheism is the belief in a one and only God, a belief which goes hand in hand with the affirmation of distinct individual and divine existences, so that there is a dualism between humanity and God. In the esoteric or mystic tradition, this dualism is overcome by a conception of monotheism in which God is One, not only in his ‘Lordship’ but also in his universal reality. That is, God is the only reality, so that everything which exists is in essence an aspect of divinity. Jewish mysticism has both a devotional or practical and an intellectual or speculative side. On its devotional side it emphasizes those aspects of the biblical precepts which serve to promote direct communion between the worshipper and God. On its speculative side it is especially concerned with outlining and bringing into relief the link or links between God and man, or more generally between the Creator and the universe. The focus of this study is on the questions of how and why Jewish mysticism arose and underwent a variegated evolution throughout much of the history of the Jewish people from remote antiquity to the present day.

No one theory of time is pursued in the essays of this volume, but a major theme that threads them together is Wolfson’s signature idea of the timeswerve as a linear circularity or a circular linearity, expressions that are meant to avoid the conventional split between the two temporal modalities of the line and the circle.

Jungian Reflections on Systemic Racism is a unique contribution of Jungian analysts and analysts-in-training who provide individual perspectives and approaches to promoting greater inclusivity in analytical theory, training and practice. This book examines issues of racism through intrapsychic, interpersonal, and archetypal lenses. Drawing from the specificity and ingenuity of Jungian psychoanalysis, the authors provide personal narratives, clinical vignettes, and theoretical perspectives that exemplify ways of comprehending and furthering the work of anti-racism. The editors assert that without deeper exploration of our theories, distinguishing between the theory itself and the theorist’s unconscious biases, our clinical paradigms unconsciously align and thus perhaps promote an attitude of white supremacy in psychoanalytic training programs and practices. Without claiming to reflect the official view of any particular psychoanalytic community, it utilizes Jung’s analytic paradigm to offer insight into the dynamics of the cultural complex of racism from a depth psychological perspective. Jungian Reflections on Systemic Racism is an important resource for psychoanalytic students, trainees, supervisors, and practitioners, as well as for clinicians, medical professionals, social workers, mental health professionals, sociologists, and anyone interested in the wide impact of the unscientific construct of 'race’.

Negative theology is the attempt to describe God by speaking in terms of what God is not. Historical affinities between Jewish modernity and negative theology indicate new directions for thematizing the modern Jewish experience. Questions such as, What are the limits of Jewish modernity in terms of negativity? Has this creative tradition exhausted itself? and How might Jewish thought go forward? anchor these original essays. Taken together they explore the roots and legacies of negative theology in Jewish thought, examine the viability and limits of theorizing the modern Jewish experience as negative theology, and offer a fresh perspective from which to approach Jewish intellectual history.