By Seth Rogovoy
Bob Dylan and his inventive accomplishments were explored, tested, and dissected yr in and 12 months out for many years, and during virtually each lens. but not often has a person delved largely into Dylan's Jewish background and the impression of Judaism in his work.
In Bob Dylan: Prophet, Mystic, Poet, Seth Rogovoy, an award-winning critic and specialist on Jewish tune, rectifies that oversight, providing a desirable new examine the most celebrated musicians of all time. Rogovoy reveals many of the strands of Judaism that seem all through Bob Dylan's songs, revealing the ways that Dylan walks within the footsteps of the Jewish Prophets. Rogovoy explains the profound intensity of Jewish content—drawn from the Bible, the Talmud, and the Kabbalah—at the guts of Dylan's song, and demonstrates how his songs can merely be absolutely liked in mild of Dylan's dating to Judaism and the Jewish subject matters that tell them. From his formative years growing to be up the son of Abe and Beatty Zimmerman, who have been on the middle of the small Jewish group in his native land of Hibbing, Minnesota, to his common visits to Israel and involvement with the Orthodox Jewish outreach circulate Chabad, Judaism has permeated Dylan's lifestyle and paintings. Early songs like "Blowin' within the Wind" derive important imagery from passages within the books of Ezekiel and Isaiah; mid-career numbers like "Forever Young" are infused with subject matters from the Bible, Jewish liturgy, and Kabbalah; whereas late-period efforts have printed a brain formed by way of Jewish suggestions of production and redemption. during this context, even Dylan's so-called born-again interval is obvious as a logical, virtually inevitable improvement in his development as a guy and artist wrestling with the weight and inheritance of the Jewish prophetic culture. Bob Dylan: Prophet, Mystic, Poet is a clean and illuminating examine considered one of America's so much renowned—and one in all its such a lot enigmatic—talents.
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Extra resources for Bob Dylan: Prophet, Mystic, Poet
It dangles before us the possibility of escaping this world of suffering and passion, and becoming godlike beings who know neither pain nor desire and blissfully contemplate eternal truth. Philosophers are by nature distrustful—they do not wish to rely on others whom they fear may deceive or disappoint them. So they clutch at the illusion that they can attain this peace and tranquility through their native powers. Honest analysis, however, shows the futility and contradictions in the philosophers’ approach.
The people who sensibly perceive divine forms are the prophets. It is important to note, however, that for Halevi, prophecy is not just a remote event in the past. 89 If, however, God has no physi86 See Halevi/Hirschfeld, Kuzari, III. 37, 168–9. Daniel Lasker and Diana Lobel both correctly point out the connection between Halevi’s critique of Karaism and his critique of philosophy. See Daniel Lasker, “Judah Halevi and Karaism,” in From Ancient Israel to Modern Judaism, ed. Jacob Neusner, Ernest Freirichs, and Nahum Sarna (Atlanta: Scholars Press, 1989), 118-125; Lobel, Between Philosophy and Mysticism, 55–78.
190 The Torah addresses individuals at different stages of intellectual development. It does so through the use of parables [al-mathal]. Unlike philosophical discourse, which is abstract and appeals to the intellect alone, parables use images, which make them an appropriate educational vehicle for people under the sway of imagination. Furthermore, unlike philosophical discourse, which is precise and in which a single intention is conveyed, parables are open to multiple interpretations and so can convey numerous intentions.
Bob Dylan: Prophet, Mystic, Poet by Seth Rogovoy