Gershom Scholem was the master builder of historical studies of the Kabbalah. When he began to work on this neglected field, the few who studied these texts were either amateurs who were looking for occult wisdom, or old-style Kabbalists who were seeking guidance on their spiritual journeys. His work broke with the outlook of the scholars of the previous century in Judaica—die Wissenschaft des Judentums, the Science of Judaism—whose orientation he rejected, calling their “disregard for the most vital aspects of the Jewish people as a collective entity: a form of “censorship of the Jewish past.” The major founders of modern Jewish historical studies in the nineteenth century, Leopold Zunz and Abraham Geiger, had ignored the Kabbalah; it did not fit into their account of the Jewish religion as rational and worthy of respect by “enlightened” minds. The only exception was the historian Heinrich Graetz. He had paid substantial attention to its texts and to their most explosive exponent, the false Messiah Sabbatai Zevi, but Graetz had depicted the Kabbalah and all that flowed from it as an unworthy revolt from the underground of Jewish life against its reasonable, law-abiding, and learned mainstream. Scholem conducted a continuing polemic with Zunz, Geiger, and Graetz by bringing into view a Jewish past more varied, more vital, and more interesting than any idealized portrait could reveal.
— from the Foreword by Arthur Hertzberg, 1995
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读了前几章，肖神太强了。塔木德传统的弥赛亚有restorative和utopian两个面向的张力，卡巴拉神秘主义就开始把灵性秩序引入行动中啦。下一本读犹太灵知主义。有了这个框架，那些犹太人基本上可以排排坐吃果果了。
评分读了前几章，肖神太强了。塔木德传统的弥赛亚有restorative和utopian两个面向的张力，卡巴拉神秘主义就开始把灵性秩序引入行动中啦。下一本读犹太灵知主义。有了这个框架，那些犹太人基本上可以排排坐吃果果了。
评分读了前几章，肖神太强了。塔木德传统的弥赛亚有restorative和utopian两个面向的张力，卡巴拉神秘主义就开始把灵性秩序引入行动中啦。下一本读犹太灵知主义。有了这个框架，那些犹太人基本上可以排排坐吃果果了。
评分读了前几章，肖神太强了。塔木德传统的弥赛亚有restorative和utopian两个面向的张力，卡巴拉神秘主义就开始把灵性秩序引入行动中啦。下一本读犹太灵知主义。有了这个框架，那些犹太人基本上可以排排坐吃果果了。
评分读了前几章，肖神太强了。塔木德传统的弥赛亚有restorative和utopian两个面向的张力，卡巴拉神秘主义就开始把灵性秩序引入行动中啦。下一本读犹太灵知主义。有了这个框架，那些犹太人基本上可以排排坐吃果果了。
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