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This article seeks to define interepistemic translation by two different routes. The first is etiological: how the coining of the term emerged out of the author’s struggles with the problems of bringing three essays from three different epistemic systems—translation, medicine, and the humanities—into rough interconnectivity. The second adopts and adapts Itamar Even-Zohar’s eight hypotheses for ‘transfer theory’ as a provisional model for interepistemic translation.

In 1547, while in Venice, Guillaume Postel purchased a Zohar manuscript from Daniel Bomberg. That Zohar copy was the one he studied together with Mother Johanna and the one he used as the source for his Latin translation of this treatise. That Zohar copy has most probably not survived, and as a result, hitherto no information regarding its unique structure, contents or wording has been available. Fortunately enough we were able to use both the strategy of the ‘Zohar HaRaki’a’ project conducted by Ronit Meroz as well as the data accumulated in it; thus we could locate an almost identical cognate of that lost manuscript in MS Parma Palatina 2718. It is impossible to determine with certainty whether Postel’s original was copied directly or indirectly from MS Parma, or from a different source belonging to this family. In any event, as Postel’s Zohar manuscript itself is not accessible, it is henceforth possible to make use of MS Parma to offer us a Zoharic text which is almost identical, in both structure and wording, to Postel’s original.

This study explores the influence of peer group pressure on the spiritual intelligence of emerging adults aged 18 to 25. Spiritual intelligence, encompassing beliefs and practices related to existential reflection and moral righteousness, is crucial for navigating life's challenges. Peer pressure, the influence exerted by social groups, can shape individuals' beliefs and behaviours, including their spiritual inclinations. The study utilised convenience sampling to collect data from 234 participants through online surveys. The Spiritual Intelligence Self-report Inventory (SISRI 24) and Peer Pressure Questionnaire-Revised (PPSQ-Revised) were employed to measure spiritual intelligence and peer pressure, respectively. Statistical analyses including correlation and regression were conducted to explore the relationship between peer pressure and spiritual intelligence. Results indicate a significant negative correlation between peer pressure and spiritual intelligence, suggesting that increased peer pressure is associated with lower levels of spiritual intelligence. Regression analysis further confirms the significant influence of peer pressure on spiritual intelligence. These findings underscore the importance of understanding the complex interaction between social influences and spiritual development during the critical period of emerging adulthood.

Contemporary Zohar scholarship can boast two flourishing fields of research, each one predicated on a distinct methodological approach. The first is philological-historical, represented by scholarly attempts to solve the riddle of the Zohar's composition by analyzing its textual strata and components; the second is a literary approach that explores the poetic dimensions of zoharic literature. Here, Shasha demonstrates how combining these two approaches leads to new insights about zoharic literature. To this end, he will analyze a single zoharic story, which exists in two variant-versions. Uncovering the relationship between the story's two versions offers a rare glimpse into the reworking and editing of a zoharic text--how it was transformed from a short and simple narrative into a story rich in literary sophistication and thematic complexity. Studying these processes will shed further light on the literary mechanics of zoharic stories as well as the character of their textual development. The notion that the zoharic corpus was produced by multiple authors is a mainstay of contemporary Kabbalah scholarship.

Rabbi Jacob Emden (1697–1779) was an important rabbi and scholar in the area of Hamburg. One of his works, Mitpaḥat Sefarim (“Book Cloth,” Altona, 1768), is a critique of the Zohar (“Book of Splendor”), a canonical Jewish mystical text attributed to the ancient scholar Rabbi Shimon bar Yoḥai (ca. 2nd cent. CE). In Mitpaḥat Sefarim, Emden casts doubt upon the Zohar’s provenance, authorship, and age. This critique has led some to identify Emden with the early beginnings of the Haskalah, the Jewish Enlightenment, as an opponent of mysticism. However, Emden took mystical sources very seriously, both in the spiritual realm, and, as this article shows, even in his writings on religious law. This article examines the perceived contradiction in Emden’s thinking, and proposes a view of Emden as an early modern printer and critic with a unique perspective, rather than a confused precursor of modern ideas.

This article examines various attempts in the sixteenth and early seventeenth centuries that sought to repackage and reorganize kabbalistic knowledge through the compilation of lexicons to one of the most sacred texts in the Jewish mystical canon, the Zohar. By considering the Zoharic lexicon ʾImrei binah, written by Yissakhar Baer ben Petaḥyah Moshe, printed in Prague in 1610, in diachronic and synchronic contexts, the article exposes competing strategies adopted by Jewish mystics to transmit the linguistic and theosophical layers of the Zohar. I will place and discuss lexicons to the Zohar within broader questions of cultural transmission and textuality, revealing the modalities through which these works generated meaning for Jewish and non-Jewish readers. As Kabbalah came to occupy an important role in the intellectual exchange between Jews and Christians in this period, Zoharic lexicons and other study guides played a major role as cultural mediators.

Frances Burney (1752-1840) was one of the most influential eighteenth-century British novelists. Apart from the novel, Burney also cultivated the theatre and she wrote texts of a marked political nature on the French Revolution, a fact that is not so well– known by the general public. This article is inscribed within the framework of gender studies and the so-called Burney Studies and aims to analyze Letter from Frances Burney to Her Sister Esther About her Mastectomy Without Anaesthetic, 1812. By its subject, the document is an account of current interest for both medicine and feminism. Here Letter Here Letter is studied from the perspective of translation studies, specifically taking Itamar Even-Zohar’s theory of literary polisystems and various translation strategies as a methodological reference. We will examine the configuration of the key elements of Even-Zohar’s approach and various translation strategies as a methodological reference in this text which we will approach translation studiss as a pathography, insisting on the identification between female subject and writing, Burney’s courage in confronting the disease and the particular relationship she establishes with the participants in the story and the impact that disease has on those around and helping her. Finally, the Spanish translation of Letter is offered, so Spanish-speaking readers have access to this document recently digitized by The British Library. Letter is a chronicle of pain, but also of courage and a real lesson in the intimate relationship between women and writing that was always so important to Burney. This study also means a re-vision of the writer that is far from what we could have until now.

Jewish thinkers in the Middle Ages have developed various approaches to account for the existence of unresolved controversies in the Mishnah and Talmud: a question that touches on fundamental issues, from the nature of truth to the ways to deal with religious and political dissent within Jewish societies. This article presents a seldom-studied approach to controversy that appears in the Tikune Zohar literature, a collection of kabbalistic compositions dated to the early fourteenth century. The product of a secondary elite, and connected with the influential zoharic movement in kabbalah, these texts present a unique approach to the question of halakhic controversy. The Tikunim ’s approach distinguishes three types of controversy: “lower,” evil controversies that are driven by pride and resentment; “middle” controversies that adorn and protect the divine; and “higher” controversies, where the disputants participate in the sexual dynamic of the sefirot, the divine emanations. These types of controversy are arranged metaphysically and are distinguished not by content but by the disposition of the disputants. The higher type of controversy is depicted as existing even in the ideal, messianic state of the Torah and must remain unresolved, for to resolve it would mean to collapse the godhead itself. The Tikunim ’s unique model of halakhic controversy can also be viewed as part of a larger trend in kabbalah at the turn of the thirteenth century to organize and harmonize various Jewish approaches according to a new (kabbalistic) key.