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This 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 this book 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. This book 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. The book 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.

Pioneering biblical critic, theorist of democracy, and legendary conflater of God and nature, Jewish philosopher Baruch Spinoza (1632–1677) was excommunicated by the Sephardic Jews of Amsterdam in 1656 for his “horrible heresies” and “monstrous deeds.” Yet, over the past three centuries, Spinoza's rupture with traditional Jewish beliefs and practices has elevated him to a prominent place in genealogies of Jewish modernity. This book provides a riveting look at how Spinoza went from being one of Judaism's most notorious outcasts to one of its most celebrated, if still highly controversial, cultural icons, and a powerful and protean symbol of the first modern secular Jew. Ranging from Amsterdam to Palestine and back again to Europe, the book chronicles Spinoza's posthumous odyssey from marginalized heretic to hero, the exemplar of a whole host of Jewish identities, including cosmopolitan, nationalist, reformist, and rejectionist. The book shows that in fashioning Spinoza into “the first modern Jew,” generations of Jewish intellectuals—German liberals, East European maskilim, secular Zionists, and Yiddishists—have projected their own dilemmas of identity onto him, reshaping the Amsterdam thinker in their own image. The many afterlives of Spinoza are a kind of looking glass into the struggles of Jewish writers over where to draw the boundaries of Jewishness and whether a secular Jewish identity is indeed possible. Cumulatively, these afterlives offer a kaleidoscopic view of modern Jewish culture and a vivid history of an obsession with Spinoza that continues to this day.

This book brings to light little-known works of literature produced from 1830 to 1870 by the first generation of Jews born as French citizens. These writers, it asserts, used fiction as a laboratory to experiment with new forms of Jewish identity relevant to the modern world, and, in their stories and novels, responded to the stereotypical depictions of Jews in French culture while creatively adapting the forms and genres of the French literary tradition. They also offered innovative solutions to the central dilemmas of Jewish modernity in the French context—including how to reconcile their identities as Jews with the universalizing demands of the French revolutionary tradition. While theit solutions ranged from complete assimilation to a modern brand of orthodoxy, these writers collectively illustrate the creativity of a community in the face of unprecedented upheaval.

Elijah ben Solomon, the “Genius of Vilna,” was perhaps the best-known and most understudied figure in modern Jewish history. This book offers a new narrative of Jewish modernity based on Elijah's life and influence. While the experience of Jews in modernity has often been described as a process of Western European secularization—with Jews becoming citizens of Western nation-states, congregants of reformed synagogues, and assimilated members of society—the book uses Elijah's story to highlight a different theory of modernization for European life. Religious movements such as Hasidism and anti-secular institutions such as the yeshiva emerged from the same democratization of knowledge and privatization of religion that gave rise to secular and universal movements and institutions. Claimed by traditionalists, enlighteners, Zionists, and the Orthodox, Elijah's genius and its afterlife capture an all-embracing interpretation of the modern Jewish experience. Through the story of the “Vilna Gaon,” the book presents a new model for understanding modern Jewish history and more generally the place of traditionalism and religious radicalism in modern Western life and thought.

This book reevaluates the place of converts from Judaism in the narrative of Jewish history. Long considered beyond the pale of Jewish historiography, converts played a central role in shaping both noxious and positive images of Jews and Judaism for Christian readers. Focusing on German Jews who converted to Christianity in the sixteenth through mid-eighteenth centuries, it explores an extensive trove of their memoirs and other writings. These original sources illuminate the Jewish communities that the converts left, the Christian society they entered, and the unabating tensions between the two worlds in early modern German history. The book begins with the medieval images of converts from Judaism and traces the hurdles to social acceptance that they encountered in Germany through early modern times. The author examines the converts' complicated search for community, a quest that was to characterize much of Jewish modernity, and concludes with a consideration of the converts' painful legacies to the Jewish experience in German lands.