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Journeys of dislocation and return, of discovery and conquest hold a prominent place in the imagination of many cultures. Wherever an individual or community may be located, it would seem, there is always the dream of being elsewhere. This has been especially true throughout the ages for Jews, for whom the promises and perils of travel have influenced both their own sense of self and their identity in the eyes of others.How does travel writing, as a genre, produce representations of the world of others, against which one's own self can be invented or explored? And what happens when Jewish authors in particular—whether by force or of their own free will, whether in reality or in the imagination—travel from one place to another? How has travel figured in the formation of Jewish identity, and what cultural and ideological work is performed by texts that document or figure specifically Jewish travel? Featuring essays on topics that range from Abraham as a traveler in biblical narrative to the guest book entries at contemporary Israeli museum and memorial sites; from the marvels medieval travelers claim to have encountered to eighteenth-century Jewish critiques of Orientalism; from the Wandering Jew of legend to one mid-twentieth-century Yiddish writer's accounts of his travels through Peru, Jews and Journeys explores what it is about travel writing that enables it to become one of the central mechanisms for exploring the realities and fictions of individual and collective identity.

As the greatest book of Jewish mysticism, the Zohar is a revered and much-studied work. Yet, surprisingly, scholarship on the Zohar has yet to pay attention to its most unique literary device—the presentation of its insights while its teachers walk on the road. In these pages, rabbi and scholar David Greenstein offers the first examination of the'walking on the road'motif. Greenstein's original approach hones in on how this motif expresses the struggles with spatiality and the everyday presented in the Zohar. He argues that the walking theme is not a metaphor for realms to be collapsed into or transcended by the holy, as conventional interpretations would have it. Rather, it conveys us into those quotidian spaces that are obdurately present alongside the realm of the sacred. By embracing the reality of mundane existence, and recognizing the prosaic dimensions of the worldly path, the Zohar is an especially exceptional mystical treatise. In this volume, Greenstein makes visible a singular, though previously unstudied, achievement of the Zohar.