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The previously unexplored legacy of religious anarchism in traditional Jewish theology is examined for the first time in this book. Probing the life and thought of figures whose writings have gone largely unread since they were first published, Hayyim Rothman makes, in the first place, a case for the existence of this heritage. He shows that there existed, from the late nineteenth though the mid-twentieth century, a loosely connected group of rabbis and traditionalist thinkers who explicitly appealed to anarchist ideas in articulating the meaning of the Torah, of traditional practice, of Jewish life, and the mission of modern Jewry. Supported by close readings of the Yiddish and Hebrew writings of Yaakov Meir Zalkind, Yitshak Nahman Steinberg, Yehuda Leyb Don-Yahiya, Avraham Yehudah Hen, Natah Hofshi, Shmuel Alexandrov, and Yehudah Ashlag this book traces a complicated story about the intersection, not only of religion and anarchism, but also of pacifism and Zionism, prophetic anti-authoritarianism, and mystical antinomianism. Bringing to light, not merely fresh source material, but uncovering a train of modern Jewish political thought that has scarcely been imagined, much less studied, No masters but God is a groundbreaking contribution.
( 2009 ). On Moses Hess’ anarcho-nationalism, see Abensour ( 2011 , 50–52; 61). On Bernard Lazare, see Löwy ( 2004 ). Much has been written on Martin Buber: I direct the reader only to the most recent study, Brody ( 2018 ). On Gershom Scholem's political thought, see especially Jacobson ( 2003 ). Concerning the Jewish element of Gustav Landauer's work, see Mendes-Flohr and Mali ( 2015 ). 7 Several relatively
Prayers volumes that consider the particular acts of special worship. These volumes contain comments and some details on special worship in the colonies, particularly for those instances when the inhabitants of the empire observed special acts of worship that had previously been ordered in Britain. 5 There is also a rich literature on special days of worship in colonial America; indeed, scholars regard the sermons delivered on days of fasting and thanksgiving as foundational for the development of American political thought. 6
). Latin text: Iohannis Wyclif De Civili Dominio , vol. 2., ed. J. Loserth (London: WS, 1900), pp. 5–7. At the beginning of this chapter, Wyclif explains that he is responding here to a Benedictine monk in Oxford who attacked his claim that temporal lords may remove property from churchmen who abuse it in some way. This principle played a defining role in Wyclif’s late political thought. Throughout the chapter, he addresses the monk as ‘my brother’. [In defending his position on sacerdotal exemption from taxation,] my