A History of Judaism - Martin Goodman

(Jacob Rumans) #1

notes to pp. 336–51 563


1977). 32. Ezek 17:3 (‘Great Eagle’); J. Finkl, ‘Maimonides’ Treatise on Resur-
rection’, 1941; parallels in Christian world: D. J. Silver, Maimonidean Criticism
and Controversy, 1180 ‑ 1240 (Leiden, 1965). 33. Y. Brill, ed., Kitab alrasa’il:
meturgam be‑ Ivrit (Paris, 1871), p. 14 (trans. Ben- Sasson) (Abulafia). 34. On
Nahmanides’ letter to the rabbis of northern France, see C. B. Chavel, Ramban
(Nachmanides: Writings and Discourses) (New York, 1978). 35. On the dispu-
tation in Paris, see H. Maccoby, Judaism on Trial (London, 1982), 153. 36. On
the ban in 1305, see H. Dimitrovsky, ed., Teshuvot haRashba, 2 vols. (Jerusalem,
1990), vol. 2, Perek 99, lines 13 - 16, 23 - 4 (trans. L. and D. Cohn- Sherbok); on the
letter of Yosef Caspi, see F. Kohler, ed., Letters of Jewry (London, 1978), pp. 268 -





    1. G. Freudenthal, ed., Studies on Gersonides (Leiden, 1992). 38.
      H. A. Wolfson, Crescas’ Critique of Aristotle (Cambridge, 1929); J. T. Robinson,
      ‘Hasdai Crescas and Anti- Aristotelianism’, The Cambridge Companion to Medi‑
      eval Jewish Philosophy  (Cambridge, 2003), 391- 413; M.  Waxman, The
      Philosophy of Don Hisdas Crescas (New York, 1920). 39. On the Tortosa dis-
      putes, see H.  Maccoby, Judaism on Trial (London, 1982), 82 - 94; on lists of
      principles, see L.  Jacobs, Principles of the Jewish Faith (London, 1964), 20 -





    1. On Arama, see H.  J. Pollak, ed., Isaac Arama, Akedat Yitzhak (New
      York, 1849), f. 19b (trans. Pearl); C. Pearl, The Medieval Jewish Mind: The Reli‑
      gious Philosophy of Isaac Arama (London, 1971). 41. On the architecture of
      medieval synagogues, see C.  H. Krinsky, Synagogues of Europe: Architecture,
      History, Meaning (New York, 1985); R. Krautheimer, Mittelalterliche Synagogen
      (Berlin, 1927). 42. Zohar, BeHa’alotkha 3.152a (trans. Alexander); G. Scholem,
      Major Trends in Jewish Mysticism (New York, 1946); Y.  Liebes, Studies in the
      Zohar (Albany, NY, 1993). 43. T. Fishman, ‘Rhineland Pietist Approaches to
      Prayer and the Textualization of Rabbinic Culture in Medieval Northern Europe’,
      JSQ 11 (2004), 331. 44. On Eleazar b. Yehudah, see J. Dan, Kabbalah: A Very
      Short Introduction (Oxford, 2006), 20; on the roots of rabbinic asceticism, see
      E. Diamond, Holy Men and Hunger Artists: Fasting and Asceticism in Rabbinic
      Culture (New York, 2004). 45. On the Albigensian Crusade and the Cathars,
      see M. G. Pegg, A Most Holy War: The Albigensian Crusade and the Battle for
      Christendom (Oxford, 2008); on Sefer haBahir, see D.  Abrams, The Book
      Bahir (Los Angeles, 1994). 46. On the notion of transmigration of souls in
      Sefer haBahir, see Sefer haBahir, Part I, 195, in L.  L. Bronner, Journey to
      Heaven: Exploring Jewish Views of the Afterlife (Jerusalem, 2011), 136. 47. On
      Azriel of Girona, see M. Idel, Kabbalah (Oxford, 1988). 48. On Abraham Abu-
      lafia, see M.  Idel, The Mystical Experience in Abraham Abulafia (Albany, NY,
      1988). 49. On Abulafia’s ideas in relation to other contemporary streams of
      kabbalah, see M.  Idel, Messianic Mysticism (New Haven, 1998), 58 - 125.



  1. P. B. Fenton, The Treatise of the Pool by Obadyah (London, 1981), 102, 93;
    S. Rosenblatt, The High Ways to Perfection of Abraham Maimonides, vol. 2 (New
    York, 1938), p. 321 (on Sufi behaviour). 51. Zohar, hekh. 1.83b (trans. Alexan-
    der); D. C. Matt, The Zohar (Stanford, 2003 - 9). 52. On Gikatilla, see J. Gikatilla,
    Gates of Light: Sha’are Orah (San Francisco, 1994); on Moshe de Leon, see
    I. Tishby, The Wisdom of the Zohar, 3 vols. (Oxford, 1989), 1: 13 - 17. 53. On

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