By Marianne Schleicher
Until eventually 1806, Rabbi Nahman of Bratslav (1772-1810) disseminated his innovations on redemption via homilies. In 1806, despite the fact that, Nahman selected the style of stories as an extra and cutting edge technique of non secular discourse. an educational shut interpreting of all the stories, referred to as "Sippurey Ma'asiyot", has now not but been undertaken. because the first finished scholarly paintings typically number of stories and opposite to earlier scholarship, this e-book doesn't decrease the stories to biographical expressions of Nahman's tormented soul and messianic aspirations. as a substitute, it treats them as spiritual literature the place the idea that of "intertextuality" is taken into account necessary to clarify how Nahman defines his theology of redemption and invitations his listeners and readers to suitable his non secular world-view.
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Additional info for Intertextuality in the Tales of Rabbi Nahman of Bratslav: A Close Reading of Sippurey Ma'asiyot (Numen Book Series)
The early attacks of the mitnaggedim also reÁected a fear of a new Sabbateanism. The second arrest of Shneur Zalman of Liadi in 1800 can be seen as the Ànal attack of the mitnaggedim; cf. Green 1997: 94. 31 Earlier, outside attacks, such as the accusations leveled against Hasidism by the mitnaggedim, would have prevented that controversy to break out. But as Hasidism became widespread and dominant in Eastern Europe, the mitnaggedim lost their authority to continue such attacks. The lack of an outside enemy provided the ground for internal conÁict; cf.
Green suggests that this journey may have served as a rite de passage for Nahman to transcend his bodily self, to reach the spiritual “Torah of Erez Israel”, and to test his faith in God while confronted with a variety of dangers on the way, which of course have served to strengthen his trust in himself as a religious leader. 24 In 1799, upon returning from his journey, Nahman entered the public stage of Hasidism in an attempt to mediate between the different parties in an internal conÁict, characterizing Hasidism at that time.
1. Reg. 40 Neither does Green accept the argument of Yudl Rosenberg 38 Nahman’s uncle, Moshe Hayyim Ephraim may have inspired Nahman, since he also launched several attacks on other Hasidic leaders by accusing them of being false zaddikim; cf. Green 1992 (1979): 24–25. 39 Green 1992 (1979): 100–102. 40 The disagreement between Green and Piekarz’ depends on a document, Megillat Hasidey Bratslav, published in 1895, which Green claims to be a forgery as did Joseph Weiss. The document pretends to be written by Nathan Sternhartz as an account of how Aryeh Leib accused Nahman of being a Sabbatean because of the previous presence of Sabbateans and Frankists in the town of Bratslav.
Intertextuality in the Tales of Rabbi Nahman of Bratslav: A Close Reading of Sippurey Ma'asiyot (Numen Book Series) by Marianne Schleicher