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Accessed: 20/07/2011 02:38 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at .

Nonetheless "the bird'sspectacularplumage and his emeraldeyes know aboutthe world and bewitch it when it spreadshis tail and displays it in its rahav [hubris]and in its desire"(IL 16). The dazzling white beautyof the gracefullysailing swan and the stunningcolorful display of the peacock's tail evoke equally magnificent visualizations of the birds. The peacock is a deceiver and a performingartist;the boastful show of its tail seduces the world and celebrateslife. The swan and the peacock are presented as emblems;the former is an emblem of an art of impassionatepurity,while the latteris an emblem of an art passionatelyengaged in life.

116 Twolegends cover the origins of SH. "7 It was uncoveredin the times 112. It was Yosef Weiss who put forwardand elaboratedthe concept of "secondaryintelligentsia"(he called it ha-nodedet,vagabond;me-madregahshniyah, second-rank,and ha-bilti-rashmit, non-official) that comprisedwanderingethical teachers,preachers,healers, etc. and that socially cemented the rising hasidic movement. See his "Reshit zemihatahshel ha-derekhha-hasidit,"Zion 16 (1951): 49-56. Forthe critiqueof Weiss, see Haim Lieberman,Ohel rahe"I(New York:H.

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Association for Jewish studies 2004-28(2) by Association for Jewish studies


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