Jewish sources in Slavic traditions: Jewish mysticism

יוסף אביבי, קבלת האר"י, (ירושלים 1992) ;

אריאל בר-לבב, מאגיה בספרות המוסר , תרבטס 72.3 (2003) 389–414;

יונה בן-ששון, משנתו העיונית של הרמ"א,( ירושלים תשמ"ד) ;

תמר רוס, שני פירושים לתורת הצמצום - ר' חיים מוולוז'ין ור' שניאור זלמן מלאדי. מחקרי ירושלים במחשבת ישראל ב (תשמב) 153-169 ;

ברכה זק. שומר הפרדס : המקובל שבתי שעפטל הורוויץ מפראג. באר שבע,2002; 

שוחט רפאל,קבלת ליטא כזרם עצמאי בספרות הקבלה.  קבלה 10 (תשסד)  ;181-206 

Ada Rapoport-Albert, God and the Zaddik as the Two Focal Points of Hasidic Worship, History of Religions 18.4 (1979), 296–325;

David Assaf, Zaddik and Devotees: Historical and Sociological Aspects of Hasidism. The Zalman Shazar Center for Jewish History (Jerusalem, 2001) ;

Gabriele Boccaccini, Roots of Rabbinic Judaism: An Intellectual History, from Ezekiel to Daniel. William B. Eerdmans Publishing Company (Grand Rapids, 2002) ;

J.Dan Prayer as Text and Prayer as Mystical Experience, Torah and Wisdom; Studies in Jewish Philosophy, Kabbalah and Halacha, Essays in Honor of Arthur Hyman, ed. Ruth Link-Salinger, (New York: Shengold 1992), 33-47;

Joseph Dan, “Samael, Lilith, and the Concept of Evil in Early Kabbalah,” AJS Review 5 (1980): 17–40;

Avrum M. Ehrlich, Leadership in the HaBaD Movement: A Critical Evaluation of HaBaD Leadership, History and Succession (Northvale, N.J., 2000);

Rachel Elior, The Paradoxical Ascent to God: The Kabbalistic Theosophy of Habad Hasidism, trans. Jeffrey M. Green (Albany, N.Y., 1993);

Rachel Elior, The Mystical Origins of Hasidism.(Littman Library of Jewish Civilization, 2006) ;

Immanuel Etkes, The Gaon of Vilna: The Man and His Image, trans. Jeffrey M. Green (Berkeley, 2002);

Immanuel Etkes, The Besht: Magician, Mystic, and Leader, trans. Saadya Sternberg (Waltham, Mass., and Hanover, N.H., 2005);

David E. Fishman, Preserving Tradition in the Land of Revolution: The Religious Leadership of Soviet Jewry, 1917–1930, The Uses of Tradition, ed. Jack Wertheimer. (New York, 1992) 85–118;

Roman A. Foxbrunner, Habad: The Hasidism of Rabbi Shneur Zalman of Lyady (Tuscaloosa, Ala., 1992);

Moshe Idel, Golem, Jewish Magical and Mystical Traditions on the Artificial Anthropoid (Albany, N.Y., 1990), 207–241;

Matt Goldish, ed., Spirit Possession in Judaism: Cases and Contexts from the Middle Ages to the Present (Detroit, 2003);

Moshe Idel, Hasidism: Between Ecstasy and Magic (Albany, N.Y., 1995);

Moshe Idel, “On Judaism, Jewish Mysticism and Magic,” in Envisioning Magic, ed. Peter Schäfer and Hans G. Kippenberg, pp. 195–214 (Leiden, 1997);

Moshe Idel, An Anonymous Kabbalistic Commentary on Shir ha-Yihud. Mysticism, Magic and Kabbalah in Ashkenazi Judaism, ed. Karl Erich Grözinger and Joseph Dan (Berlin, 1995) 139–154;

Moshe Idel, Jewish Magic from the Renaissance Period to Early Hasidism, in Religion, Science and Magic in Concert and in Conflict, ed. Jacob Neusner, Ernest S. Frerichs, and Paul Virgil McCracken Flesher, pp. 82–117 (New York, 1989);

Arthur Green, ed., Typologies of Leadership and the Hasidic Zaddiq, in Jewish Spirituality, vol. 2, From the Sixteenth Century Revival to the Present, chap. 5 (London, 1987) ;

Gershom Scholem's Major Trends in Jewish Mysticism: 50 Years After, Proceedings of the Sixth International Conference on the History of Jewish Mysticism, eds. Peter Schaefer and Joseph Dan, Tubingen: J.C.B. Mohr (Paul Siebeck) 1993;

Abraham Joshua Heschel, The Circle of the Baal Shem Tov: Studies in Hasidism, ed. Samuel H. Dresner (Chicago, 1985);

Dovid Katz, Lithuanian Jewish Culture (Vilnius, 2004), 121–161;

J. H. Laenen , Jewish Mysticism: An Introduction (Westminster John Knox Press, 2001) ;

Dov Baer ben Samuel of Linits, In Praise of the Baal Shem Tov [Shivhei ha-Besht]: The Earliest Collection of Legends about the Founder of Hasidism, trans. and ed. Dan Ben-Amos and Jerome R. Mintz (Bloomington, Ind., 1970);

Yehuda Liebes, Mysticism and Reality: Towards a Portrait of the Martyr and Kabbalist, R. Samson Ostropoler. Jewish Thought in the Seventeenth Century, ed. Isadore Twersky and Bernard Septimus, (Cambridge, Mass., 1987), 221–255;

Naftali Loewenthal, Communicating the Infinite: The Emergence of the Habad School (Chicago, 1990) ;

Daniel C. Matt The Essential Kabbalah: The Heart of Jewish Mysticism (HarperCollin, 1996) 

Allan Nadler, The Faith of the Mithnagdim (Baltimore, 1997);

Allan Nadler, Holy Kugel: The Sanctification of Ashkenazic Ethnic Foods in Hasidism, Food and Judaism, ed. Leonard J. Greenspoon, Ronald A. Simkins, and Gerald Shapiro [Studies in Jewish Civilization 15], (Omaha, 2005) 193–214;

Gedalyah Nigal, Magic, Mysticism and Hasidism: The Supernatural in Jewish Thought (Northvale, N.J., 1994);

Mordechai Pachter, Roots of Faith and Devequt: Studies in the History of Kabbalistic Ideas (Los Angeles, 2004);

Yohanan Petrovsky-Shtern, “The Master of an Evil Name: Hillel Ba’al Shem and His Sefer ha-Heshek,” AJS Review 28.2 (2004),217–248;

Moshe Rosman, Founder of Hasidism: A Quest for the Historical Ba‘al Shem Tov (Berkeley, 1996,The Littman Library of Jewish Civilization, 2014) ;

Moshe Rosman, In Praise of the Ba‘al Shem Tov: A User’s Guide to the Editions of Shivhei haBesht, Polin 10 (1997), 183–199;

Igor Tourov, Hasidism and Christianity of the Eastern Territory of the Polish-Lithuanian Commonwealth: Possible Contacts and Mutual Influences, Kabbalah 10 (2004), 73–105;

Joshua Trachtenberg, Jewish Magic and Superstition: A Study in Folk Religion (Philadelphia, 2004) ;

Joseph G. Weiss, Studies in East European Jewish Mysticism, ed. David Goldstein (Oxford, 1985) ;

Mordecai Wilensky, Hasidic-Mitnaggedic Polemics in the Jewish Communities of Eastern Europe: The Hostile Phase. Essential Papers on Hasidism, ed. Gershon David Hundert, (New York, 1991), 224–274;