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debates it has prompted would themselves make Khirbet Khizeh worth reading, but the novella is much more than a vital historical document: it is also a great work of art.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.

For decades, scholars and public intellectuals have been predicting the demise of religion in the face of secularization. Yet religion is undergoing an unprecedented resurgence in modern life-and secularization no longer appears so inevitable. Formations of Belief brings together many of today's leading historians to shed critical light on secularism's origins, its present crisis, and whether it is as antithetical to religion as it is so often made out to be. Formations of Belief offers a more nuanced understanding of the origins of secularist thought, demonstrating how Reformed Christianity and the Enlightenment were not the sole vessels of a worldview based on rationalism and individual autonomy. Taking readers from late antiquity to the contemporary era, the contributors show how secularism itself can be a form of belief and yet how its crisis today has been brought on by its apparent incapacity to satisfy people's spiritual needs. They explore the rise of the humanistic study of religion in Europe, Jewish messianism, atheism and last rites in the Soviet Union, the cult of the saints in colonial Mexico, religious minorities and Islamic identity in Pakistan, the neuroscience of religion, and more. Based on the Shelby Cullom Davis Center Seminars at Princeton University, this incisive book features illuminating essays by Peter Brown, Yaacob Dweck, Peter E. Gordon, Anthony Grafton, Brad S. Gregory, Stefania Pastore, Caterina Pizzigoni, Victoria Smolkin, Max Weiss, and Muhammad Qasim Zaman.

Gershom Scholem stands out among modern thinkers for the richness and power of his historical imagination. A work widely esteemed as his magnum opus, Sabbatai ?evi offers a vividly detailed account of the only messianic movement ever to engulf the entire Jewish world. Sabbatai ?evi was an obscure kabbalist rabbi of seventeenth-century Turkey who aroused a fervent following that spread over the Jewish world after he declared himself to be the Messiah. The movement suffered a severe blow when ?evi was forced to convert to Islam, but a clandestine sect survived. A monumental and revisionary work of Jewish historiography, Sabbatai ?evi details ?evi's rise to prominence and stands out for its combination of philological and empirical authority and passion. This edition contains a new introduction by Yaacob Dweck that explains the scholarly importance of Scholem's work to a new generation of readers.

A revelatory account of a spiritual leader who dared to assert the value of rabbinic doubt in the face of messianic certainty In 1665, Sabbetai Zevi, a self-proclaimed Messiah with a mass following throughout the Ottoman Empire and Europe, announced that the redemption of the world was at hand. As Jews everywhere rejected the traditional laws of Judaism in favor of new norms established by Sabbetai Zevi, and abandoned reason for the ecstasy of messianic enthusiasm, one man watched in horror. Dissident Rabbi tells the story of Jacob Sasportas, the Sephardic rabbi who alone challenged Sabbetai Zevi's improbable claims and warned his fellow Jews that their Messiah was not the answer to their prayers. Yaacob Dweck's absorbing and richly detailed biography brings to life the tumultuous century in which Sasportas lived, an age torn apart by war, migration, and famine. He describes the messianic frenzy that gripped the Jewish Diaspora, and Sasportas's attempts to make sense of a world that Sabbetai Zevi claimed was ending. As Jews danced in the streets, Sasportas compiled The Fading Flower of the Zevi, a meticulous and eloquent record of Sabbatianism as it happened. In 1666, barely a year after Sabbetai Zevi heralded the redemption, the Messiah converted to Islam at the behest of the Ottoman sultan, and Sasportas's book slipped into obscurity. Dissident Rabbi is the revelatory account of a spiritual leader who dared to articulate the value of rabbinic doubt in the face of messianic certainty, and a revealing examination of how his life and legacy were rediscovered and appropriated by later generations of Jewish thinkers.

"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.