This 1949 novella about the violent expulsion of Palestinian villagers by the Israeli army has long been considered a modern Hebrew masterpiece, and it has also given rise to fierce controversy over the years. Published just months after the end of the 1948 Arab-Israeli War, Khirbet Khizeh (the 'kh' pronounced like the 'ch' in 'Bach') was an immediate sensation when it first appeared. Thousands of Israeli Jews rushed to read it, the critics began to argue about it, and a Palestinian journalist in Nablus described it as a sign that the Israeli army had a conscience and that peace was possible. Since then, the book has continued to challenge and disturb. The various debates it has prompted would themselves make Khirbet Khizeh worth reading, but the novella is much more than a vital historical document: it is also a great work of art. Yizhar's haunting, lyrical style and charged registration of the landscape are in many ways as startling as his wrenchingly honest view of one of Israel's defining moments. Despite its international reputation, this is the first UK publication of Khirbet Khizeh.

"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 Modena's 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.

"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 Modena's 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.