Yaacob Dweck - The Scandal of Kabbalah: Leon Modena, Jewish Mysticism, Early Modern Venice
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The Scandal of Kabbalah is the first book about the origins of a culture war that began in early modern Europe and continues to this day: the debate between kabbalists and their critics on the nature of Judaism and the meaning of religious tradition. From its medieval beginnings as an esoteric form of Jewish mysticism, Kabbalah spread throughout the early modern world and became a central feature of Jewish life. Scholars have long studied the revolutionary impact of Kabbalah, but, as Yaacob Dweck argues, they have misunderstood the character and timing of opposition to it.
Drawing on a range of previously unexamined sources, this book tells the story of the first criticism of Kabbalah, Ari Nohem, written by Leon Modena in Venice in 1639. In this scathing indictment of Venetian Jews who had embraced Kabbalah as an authentic form of ancient esotericism, Modena proved the recent origins of Kabbalah and sought to convince his readers to return to the spiritualized rationalism of Maimonides.
The Scandal of Kabbalah examines the hallmarks of Jewish modernity displayed by Modenas attack--a critical analysis of sacred texts, skepticism about religious truths, and self-consciousness about the past--and shows how these qualities and the later history of his polemic challenge conventional understandings of the relationship between Kabbalah and modernity. Dweck argues that Kabbalah was the subject of critical inquiry in the very period it came to dominate Jewish life rather than centuries later as most scholars have thought.
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Edited by Michael Cook, William Chester Jordan, and Peter Schfer
Imperialism and Jewish Society, 200 B.C.E. to 640 C.E. by Seth Schwartz
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A Jewish Renaissance in Fifteenth-Century Spain by Mark D. Meyerson
The Handless Maiden: Moriscos and the Politics of Religion in Early Modern Spain by Mary Elizabeth Perry
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Reckless Rites: Purim and the Legacy of Jewish Violence by Elliott Horowitz
Living Together, Living Apart: Rethinking JewishChristian Relations in the MiddleAges by Jonathan Elukin
The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam by Sidney H. Griffith
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The Scandal of Kabbalah: Leon Modena, Jewish Mysticism, Early Modern Venice by Yaacob Dweck
Copyright 2011 by Princeton University Press
Published by Princeton University Press, 41 William Street,
Princeton, New Jersey 08540
In the United Kingdom: Princeton University Press, 6 Oxford Street,
Woodstock, Oxfordshire OX20 1TW
press.princeton.edu
All Rights Reserved
Library of Congress Cataloging-in-Publication Data
Dweck, Yaacob.
The scandal of Kabbalah : Leon Modena, Jewish mysticism, early Modern Venice / Yaacob Dweck.
p. cm. (Jews, Christians, and Muslims from the ancient to the modern world)
Includes bibliographical references and index.
ISBN 9780-69114508-2 (hardcover : alk. paper) 1. Modena, Leone, 1571;1648. Ari nohem. 2. CabalaControversial literatureHistory. I. Title.
BM526.D84 2011
296.1'6dc22 2010049226
British Library Cataloging-in-Publication Data is available
This book has been composed in Janson Text
Printed on acid-free paper. 
Printed in the United States of America
10 9 8 7 6 5 4 3 2 1
For Juliana
A roaring lion: happy, mad, injurious.
Rashi, Berakhot 32a
A page from Modena's copybook. London, British Library, MS Or. 5395, 5a.
Title page to Sha'agat Aryeh, copied by Leon Modena. Parma, Biblioteca Palatina, MS Parma 2238, 5a.
Title Page to Sha'agat Aryeh, copied by Isaac Levi. New York, Jewish Theological Seminary Library, MS 10611, 2a.
Title page to Modena's responsa, Ziknei Yehudah. London, British Library, MS Add 27148, 1b.
Title page to the Zohar, Mantua, 1558. New York, Jewish Theological Seminary Library.
Title page to Azariah de Rossi, Meor Enayim, Mantua, 15731575. Parma, Biblioteca Palatina, St. De Rossi, 983.
Azariah de Rossi, Meor Enayim, Mantua, 15731575, 179b. Parma, Biblioteca Palatina, St. De Rossi, 983.
Title page to Maimonides, Guide of the Perplexed, Venice, 1551. New York, Jewish Theological Seminary Library.
Title page to Moses Cordovero, Pardes Rimonim, Krakow, 1592. New York, Jewish Theological Seminary Library.
Hebrew title page to Joseph Solomon Delmedigo, Sefer Ta'alumot Hokhmah, Hanau, 16291631. New York Public Library.
Title page to Yair Hayim Bacharach, Havot Yair, Frankfurt, 1699. New York, Jewish Theological Seminary Library.
Hebrew title page to first printed edition of Ari Nohem, Leipzig, 1840. Private collection.
Title page to Isaac Reggio's working edition of Ari Nohem. Oxford, Bodleian Library, MS Reggio 34, 1a
Autobiography | The Autobiography of a Seventeenth-Century Venetian Rabbi: Leon Modena's Life of Judah, trans. and ed. Mark R. Cohen (Princeton: Princeton University Press, 1988). |
Letters | Igrot Rabi Yehudah Aryeh mi-Modena, ed. Yacov Boksenboim (Tel Aviv: Tel Aviv University Press, 1984). |
AJS Review | Association for Jewish Studies Review |
BT | Babylonian Talmud |
HUC | Hebrew Union College |
HUCA | Hebrew Union College Annual |
JHI | Journal of the History of Ideas |
JJTP | Journal of Jewish Thought and Philosophy |
JNUL | Jewish National and University Library/National Library of Israel |
JPS | Jewish Publication Society |
JQR | Jewish Quarterly Review |
JSJT | Jerusalem Studies in Jewish Thought |
JSQ | Jewish Studies Quarterly |
KH | Kerem Hemed |
KS | Kiryat Sefer |
LBIYB | Leo Baeck Institute Year Book |
MGWJ | Monatsschrift fr die Geschichte und Wissenschaft des Judentum |
PAAJR | Proceedings of the American Academy for Jewish Research |
REJ | Revue des tudes Juives |
RMI | La Rassegna Mensile di Israel |
SUNY | State University of New York |
SV | Studi Veneziani |
NONSENSE IS NONSENSE, but the history of nonsense is science. Thus Saul Lieberman, the great Talmudist of the twentieth century, introduced Gershom Scholem to his colleagues at the Jewish Theological Seminary in New York. Lieberman's apocryphal and oft-quoted remark testifies to the modern Jewish ambivalence toward Kabbalah, successfully overcome only by Scholem's scientific scholarship. No one did more to perpetuate the narrative of Scholem's rescue of Jewish mysticism from the condescension of his scholarly predecessors than Scholem himself. Enlightened scholars of the Jewish past had persisted in casting Kabbalah as primitive, antimodern, and irrational. In a word, nonsense. The demands of responsible scholarship required careful and considered criticism of Kabbalah, a task Scholem identified with the trajectory of his own career. In the preface to the first edition of
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