Games of Inheritance explores the thought of Argentine author and public intellectual Jorge Luis Borges (1899–1986) on questions of authorship and literary tradition. The book focuses on Borges’s engagement with Jewish literary and intellectual traditions, highlighting the role of this engagement in developing and expressing his views on these questions. The book argues that the primary relevance of Borges’s persistent reference to “the Judaic” is not for understanding his attitude toward Jews and Judaism but for understanding his position in contemporary Argentinian debates about nationalism and literature, empire and postcolonialism, and populism and aesthetics. By broadening the frame of Borges and the Judaic, this book shifts the scholarly focus to the poetic utility of Borges’s engagement with Jewish literary and intellectual traditions. This allows a better understanding of the nuance of his views on the issues that most animate his oeuvre: authorship and writing, literature and tradition.

Through a lifetime of passionate scholarship, Gershom Scholem (1897–1982) uncovered the “domains of tradition hidden under the debris of centuries” and made the history of Jewish mysticism and messianism comprehensible and relevant to current Jewish thought.

In this paperback edition of his definitive book on Scholem’s work, David Biale has shortened and rearranged his study for the benefit of the general reader and the student. A new introduction and new passages in the main text highlight the pluralistic character of Jewish theology as seen by Scholem, the place of the Kabbalah in debates over Zionism versus assimilation, and the interpretation of Kafka as a Jewish writer.

In describing the career of Abraham Yagel, a Jewish physician, kabbalist, and naturalist who lived in northern Italy from 1553 to about 1623, David Ruderman observes the remarkable interplay between early modern scientific thought and religious and occult traditions from a wholly new perspective: that of Jewish intellectual life.

Whether he was writing about astronomical discoveries, demons, marvelous creatures and prodigies of nature, the uses of magic, or reincarnation, Yagel made a consistent effort to integrate empirical study of nature with kabbalistic and rabbinic learning. Yagel's several interests were united in his belief in the interconnectedness of all thing—a belief, shared by many Renaissance thinkers, that turns natural phenomena into “signatures” of the divine unity of all things. Ruderman argues that Yagel and his coreligionists were predisposed to this prevalent view because of occult strains in traditional Jewish thought He also suggests that underlying Yagel's passion for integrating and correlating all knowledge was a powerful psychological need to gain cultural respect and acceptance for himself and for his entire community, especially in a period of increased anti-Semitic agitation in Italy.

Yagel proposed a bold new agenda for Jewish culture that underscored the religious value of the study of nature, reformulated kabbalist traditions in the language of scientific discourse so as to promote them as the highest form of human knowledge, and advocated the legitimate role of the magical arts as the ultimate expression of human creativity in Judaism. This portrait of Yagel and his intellectual world will well serve all students of late Renaissance and early modern Europe.