Journal articles on the topic 'Kabbalistic traditions'
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1
Laura, Heidi. "Collected traditions and scattered secrets. Eclecticism and esotericism in the works of the 14th century ashkenazi kabbalist Menahem Ziyyoni of Cologne." Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (September 1, 1999): 19–44. http://dx.doi.org/10.30752/nj.69556.
Abstract:
There are many examples of authors of mystical works who consciously chose to retreat the role of copyists and collectors of already existing traditions. The emphasis in Kabbalistic works is on recording mystical tradition, while personal reports of mystical experiences or clearly individual expositions of mystical themes are rarely found in the large corpus of Kabbalistic works. This article attempts to illuminate the special place of mosaic works and collectanea in Kabbalistic literature and its specific character, using the works of an unjustly neglected 14th century kabbalist as a focus. The writings of Ashkenazi kabbalist Menahem Ziyyoni are exemplary of the problem of collected works. Kabbalistic anthological works had an especially golden period in the 14th century. The mosaic works of the 14th century became a new way of continuing the zoharic project of an overarching hermeneutical system, which integrated and legitimated a number of different interpretations of the same text.
2
Weiss, Judith. "Covert Jewish Sources of Christian Kabbalah: the Case of Guillaume Postel and ʿIyyun Traditions." Medieval Encounters 26, no. 1 (May 4, 2020): 1–21. http://dx.doi.org/10.1163/15700674-12340058.
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Abstract The article focuses on Guillaume Postel’s Latin Zohar Commentary (1553), with the aim of uncovering a hitherto unknown influence of the medieval ʿIyyun Corpus on Postel’s Kabbalistic thought. Following a prefatory methodological exposition it is demonstrated that in addition to the more common Kabbalistic doctrines, such as those of the Zohar and other central theosophical-Kabbalistic treatises, Postel was also influenced by a different trend of Kabbalah, namely, the anonymous thirteenth-century mystical corpus originating in Languedoc, designated in scholarship as the ʿIyyun Writings. A reliable analysis of Kabbalistic Christian writings requires acquaintance with the writers’ sources, especially given the extent and divergence of medieval Kabbalistic literature. Therefore, we cannot make do with locating overt citations or references to known Kabbalistic treatises found in these writings, but also aim at uncovering covert Kabbalistic traditions which influenced them, as in the case of Postel and the ʿIyyun Corpus.
3
Rubenstein, Jeffrey L. "From Mythic Motifs to Sustained Myth: The Revision of Rabbinic Traditions in Medieval Midrashim." Harvard Theological Review 89, no. 2 (April 1996): 131–59. http://dx.doi.org/10.1017/s0017816000031953.
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Recent years have witnessed a growing interest in the mythic dimension of rabbinic thought. Much of this work emerged from debates between scholars of Jewish mysticism over the origins of kabbalistic myth. Should these origins be sought in external traditions that influenced medieval Judaism or within the rabbinic tradition? As is well known, Gershom Scholem claimed that the rabbis rejected myth in order to forge a Judaism based on rationality and law. Moshe Idel, on the other hand, argues that mythic conceptions and specifically the mythicization of Torah appear in rabbinic literature. While the medieval kabbalists elaborated and developed these ideas, they inherited a mythic worldview from the rabbis. Scholars are now increasingly likely to characterize many classical rabbinic sources as mythic. Medieval myth need not have been due to external influence, but should be seen as an internal development within Judaism. Despite the appearance of mythic thought in rabbinic literature, however, a tremendous gulf remains between rabbinic and kabbalistic myth. The full-blown theogonic and cosmogonic myths of the kabbalists, the complex divine structure of the Sefirot, and the detailed expressions of the theurgic effect of ritual (that is, the effect that specific rituals have upon God or the Sefirot) represent a mode of mythic thinking far more comprehensive than that of the rabbis. In rabbinic literature one finds mythic motifs—succinct, independent, and self–contained expressions—not fully developed myths. How exactly did rabbinic myth develop into medieval mystical myth?
4
Sachs-Shmueli, Leore. "Maimonides’s Rationalization of the Incest Taboo, Its Reception in Thirteenth-Century Kabbalah, and Their Affinity to Aquinas." Harvard Theological Review 114, no. 3 (July 2021): 371–92. http://dx.doi.org/10.1017/s0017816021000249.
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AbstractThis article discusses Maimonides’s rationale for the incest taboo and traces its reception in Christian and kabbalistic traditions in the thirteenth century. Tracing the reception of Maimonides’s view enables recognition of the resemblance between Maimonides and Aquinas, the ambivalent stance toward Maimonides’s explanation expressed by Nahmanides, and the incorporation of Maimonides’s reasoning in one of the most systematic and enigmatic works of kabbalistic rationalization of the commandments, the Castilian Kabbalist Joseph of Hamadan’s The Book of the Rationales of the Negative Commandments. R. Joseph’s acceptance of Maimonidean principles and his integration of them in the theurgic Kabbalah reveal a conflict in the heart of its system and teach us about an important aspect of the theory of sexuality in Kabbalah. The inquiry offered here examines the inter-relations between divergent medieval religious trends in constructing the role of sexuality. Instead of the common presentation of Kabbalah as diverging from the ascetic positions of Jewish philosophy and Christianity, this analysis will elucidate Kabbalah’s continuity with them.
5
Sachs-Shmueli, Leore. "Shagar’s Mystical Space: Moving between the Languages of Kabbalah, Hasidism, and Rav Kook." Religions 13, no. 1 (December 23, 2021): 10. http://dx.doi.org/10.3390/rel13010010.
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This paper presents an analysis of the conflictual relationship between Shagar’s [Shimon Gershon Rosenberg] use of kabbalistic and Hasidic traditions and his search for mysticism via psychoanalysis and Continental philosophy. The study will shed light upon the tension between how Shagar defined and understood mysticism and how he defined kabbalistic language and the gap between his explicit and his implicit attitudes towards Kabbalah. I propose that mysticism was the central religious space that Shagar sought to create from his conflicting stance. Nonetheless, despite Shagar’s attempt to present himself as a direct theological descendant of the kabbalistic tradition, by way of his use of terms such as “the shattering of the vessels”, “Nothingness”, and “silence”, I will attempt to expose the dissonance between his yearning for this language and his rejection of it. My main analysis, at the heart of the article, will be based on the not-yet-released recording of his introductory lecture on Da’at Tevunot. It will be accompanied by a variety of sources from his books (edited by his pupils) to complete the picture.
6
Karlsson, Thomas. "Kabbalah in Sweden." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 88–97. http://dx.doi.org/10.30674/scripta.67329.
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This article examines the history of Kabbalah in Sweden. The reader is presented with an overall view to Kabbalah in Sweden: first, the Johannes Bureus and the Nordic Kabbalah, Kabbalah after Bureus, Kabbalistic literature, and last, Kabbalah in Sweden today. When the Kabbalah reached Sweden it was mainly the non-Jewish Kabbalah that gained influence, even if its Jewish roots were acknowledged. Johannes Bureus unites, in a similar fashion as do the Christian Kabbalists in continental Europe, Christian motifs with the symbolic world of the Kabbalah. Bureus, however, adds runes, ancient Norse gods and Gothic ideas in his own unique manner. The Kabbalah invites speculation and the search for correspondences which has caused the Kabbalah in Sweden to be united with a number of other traditions. Bureus combined the Kabbalah with runes and Gothicism; in the eighteenth and nineteenth centuries we can find the Kabbalah in Freemasonry and Esoteric societies, while the Kabbalah in the twentieth century and onwards has been associated with New Age, Parapsychology and Indian Mysticism. Apart from Bureus, most Kabbalists in Sweden have followed the trends that flourished in the rest of the world. Bureus was the first to create a specifically Swedish interpretation of the Kabbalah.
7
Werthmann, Tanja. "“Spirit to Spirit”: The Imagery of the Kiss in theZoharand its Possible Sources." Harvard Theological Review 111, no. 4 (October 2018): 586–609. http://dx.doi.org/10.1017/s0017816018000287.
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AbstractThe study explores the character and meaning of the imagery of the kiss in theZoharas an expression of dynamic union. In order to demonstrate the formation of a specific structure of ideas and their dynamics within Kabbalistic theosophy, theZoharicimagery found in the pericopeTerumahhas been situated here within the context of numerous sources, from which theZohar, through direct or indirect transmission, could have drawn its key elements. The metaphor of the kiss, which allows the Zoharic homily to embrace several central Kabbalistic concepts of love, presents love as a universal power, being comprised of two Neoplatonic notions, the hypostatic relation and the principle of “being contained in each other.” The analysis of the various sources across ancient Greek, medieval Islamic, and Christian traditions amounts to a different characterization of the meaning adduced thus far in scholarship regarding eros in Jewish mysticism and suggests a more plausible trajectory of influence of Greek sources in the early Kabbalah.
8
Siegel, Irene. "A Judeo-Arab-Muslim Continuum: Edmond Amran El Maleh's Poetics of Fragments." PMLA/Publications of the Modern Language Association of America 132, no. 1 (January 2017): 16–32. http://dx.doi.org/10.1632/pmla.2017.132.1.16.
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The work of Jewish Moroccan writer Edmond Amran El Maleh (1917–2010) explores the coextensive experience of Muslims and Jews in Morocco and the larger Arab-Mediterranean region, tracing a continuum of Judeo-Arab-Muslim affiliation. This notion of affiliation is reflected in a highly dynamic, fluid poetics, fed by a secular engagement with Jewish and Islamic mystical traditions and with a range of modernist and postcolonial writers. El Maleh found deep inspiration in Walter Benjamin's work on the ethical dimension of allegory as informed by kabbalistic notions of language. The chaotic profusion of events and images in El Maleh's third novel, Mille ans, un jour (“A Thousand Years, One Day”) reflects Benjamin's “Kabbalistic shard” and his valorization of the “scraps of history.” This discursive mode challenges the totalizing narratives and racialized binaries undergirding forms of violence that El Maleh identifies in colonialism and fascism, as well as in contemporary Zionism. His work thus aims to dissolve the false oppositional binary through which the identities of Jew and Arab have come to be understood.
9
Wineman, Aryeh. "The Metamorphosis of Narrative Traditions: Two Stories from Sixteenth-Century Safed." AJS Review 10, no. 2 (1985): 165–80. http://dx.doi.org/10.1017/s0364009400001331.
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A storehouse of narratives can be found within the literature which emerged from and gave expression to the spiritual developments in sixteenth-century Safed. These include legends, moral tales and exempla, anecdotes, and parables which can be garnered from the volumes of the kabbalistic ethical works and other literature of the sixteenth, seventeenth, and early eighteenth centuries. In this study we shall seek to explore two such narratives of that period, stories which, while quite different from one another in character, both draw upon much earlier narrative traditions which have been subtly but radically remolded. The immediate aim of tracing the prehistory of these two stories and their routes of metamorphosis and of comparing the Safed stories with the sources which lie behind them is to clarify the literary and historical significance of the two narratives in the precise form which they acquired in the Safed experience. On a broader scale, such exploration might serve to exemplify the transformation of narrative traditions under the impact of a worldview and a cultural-spiritual milieu.
10
Pittle, Kevin D. "Jewish Mystical Insights for Christian Anthropologists." OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 7, no. 1 (January 31, 2023): 1–16. http://dx.doi.org/10.18251/okh.v7i1.179.
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The Jewish mystical tradition of Kabbalah, as reflected in ethnohistoric documents underwriting the beliefs and practices of contemporary neo-kabbalists, practitioners of shamanic Judaism, Jewitchery, and other para-Judaic spiritualities (including Hermetic Qabalah and Christian Cabala) illustrate a cosmological theory of “kabbalistic perspectivism” analogous to the Amazonian perspectivism reported by Eduardo Viveiros de Castro (1998). Consideration of kabbalistic perspectivism provides Messianic Jewish, gentile Christian, and other religiously committed anthropologists opportunity for practicing comparative theology. It also may serve as a model for developing “methodological possibilianism,” an ontologically-oriented complement to the epistemological model of critical realism popularized by Christian anthropologists Paul Hiebert and Charles Kraft.
11
Alonso, Julia. "The Divine Feminine Presence in Ibn ‘Arabi and Moses de Leon." Religions 12, no. 3 (February 27, 2021): 156. http://dx.doi.org/10.3390/rel12030156.
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This paper is an investigation of the divine feminine power as depicted in the texts of Hispanic mystics from Sufi, Hebrew, and Christian traditions. This work is intended to investigate the origin and subsequent development of a transcendent reconciliation of polarity, its diverse manifestations, and the attainment of a common goal, the quintessential of the Perfect Human Being. The architect of the encounter that leads to Union is “Sophia”. She is the Secret. Only those who are able to discern Her own immeasurable dimension may contemplate the Lady who dwells in the sacred geometry of the abyss. Sophia is linked to the hermetic Word, She is allusive, clandestine, poetic, and pregnant with symbols, gnostic resonances, and musical murmurs that conduct the “traveler” through dwellings and stations towards an ancient Sophianic knowledge that leads to the “germinal vesicle”, the “inner wine cellar”, to the Initium, to the Motherland. She is the Mater filius sapientae, who through an alchemical transmutation becomes a song to the absent Sophia whose Presence can only be intuited. Present throughout the Creation, Sophia is the axis around which the poetics of the Taryuman al-ashwaq rotates and the kabbalistic Tree of Life is structured.
12
Chajes, J. H. "Spheres, Sefirot, and the Imaginal Astronomical Discourse of Classical Kabbalah." Harvard Theological Review 113, no. 2 (April 2020): 230–62. http://dx.doi.org/10.1017/s0017816020000061.
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AbstractThe medieval expression of Jewish esotericism known as Kabbalah is distinguished by its imaging of the divine as ten hypostatic sefirot that structure the Godhead and generate the cosmos. Since Gershom Scholem, the preeminent twentieth-century scholar of Kabbalah, declared the term sefirah (sg.) as deriving from “sapphire”—pointedly rejecting its connection to the Greek σφαῖρα—scholars have paid scant attention to the profound indebtedness of the visual and verbal lexicon of the kabbalists to the Greco-Arabic scientific tradition. The present paper seeks to redress this neglect through an examination of the appropriation of the diagrammatic-iconographical and rhetorical languages of astronomy and natural philosophy in medieval and early modern kabbalistic discourse. This study will place particular emphasis on the adoption-adaptation and ontologization of the dominant schemata of these most prestigious fields of medieval science by classical kabbalists, what it reveals about their self-understanding, and how it contributed to the perception of Kabbalah as a “divine science” well into the early modern period.
13
Yisraeli, Oded. "Cain as the Scion of Satan: The Evolution of a Gnostic Myth in the Zohar." Harvard Theological Review 109, no. 1 (January 2016): 56–74. http://dx.doi.org/10.1017/s0017816015000486.
Abstract:
The relationship between kabbalistic thought and ancient gnostic ideas has been debated by numerous scholars. Early on, Gershom Scholem argued that the rise of kabbalah represents the “reappearance, in the heart of Judaism, of the gnostic tradition.” In his wake, Isaiah Tishby has posited that the concept of the sĕfirot “emerge[d] and develop[ed] from a historico-literary contact with the remnants of Gnosticism, which were preserved over a period of many generations in certain Jewish circles, until they found their way to the early Kabbalists.” Joseph Dan, on the other hand, maintains that “historical connections” must not be confused with “phenomenological similarities.” There is no evidence for the existence of the former, in his opinion; all that may be claimed is a typological correspondence between gnostic ideas and medieval Jewish kabbalistic mysticism. Moshe Idel likewise claims that some early Jewish motifs penetrated gnostic texts at the same time they continued to flourish within Jewish circles until they finally found form in medieval kabbalah. Yehuda Liebes has adopted a corresponding view, although he makes fruitful exegetical use of the relationship and parallels between various gnostic and Jewish sources. The issue thus remains firmly on the academic agenda.
14
Kuzev, V. V. "The problem of evil in the Kabbalistic tradition." Ukrainian Religious Studies, no. 45 (March 7, 2008): 24–30. http://dx.doi.org/10.32420/2008.45.1892.
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The answer to the question "unde malum?" has never been idle in monotheistic theology. In an effort to understand this issue, the Kabbalistic tradition has built complex systems. In the scope of this work, we do not claim to be considered in detail. We will conduct a brief review of these issues, first of all, to find out the essential basis on which the interpretation of the origin of evil and its manifestations within the framework of the mentioned religious and philosophical discourse is built.
15
Lebens, Samuel. "Revelation Through Concealment: Kabbalistic Responses to God’s Hiddenness." European Journal for Philosophy of Religion 12, no. 2 (June 30, 2020): 89. http://dx.doi.org/10.24204/ejpr.v12i2.3324.
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John Schellenberg presents an argument for atheism according to which theism would be easy to believe, if true. Since theism isn’t easy to believe, it must be false. In this paper, I argue that Kabbalistic Judaism has the resources to bypass this argument completely. The paper also explores a stream of Kabbalistic advice that the tradition offers to people of faith for those times at which God appears to us to be hidden.
16
Gentili, Hanna. "The Philosophical Background of Yoḥanan Alemanno: Remarks on Logic and Psychology." European Journal of Jewish Studies 16, no. 1 (December 23, 2021): 71–92. http://dx.doi.org/10.1163/1872471x-bja10034.
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Abstract The convergence of philosophical and kabbalistic sources in the works of Yoḥanan Alemanno (ca. 1435–ca. 1504) attests to the richness of fifteenth-century scholarship in Italy, specifically its reception of sources that had characterized cultural debates across the Mediterranean for centuries. Beginning with a discussion of his personal notebook (Oxford, Bodleian Library, Ms Reggio 23), and focusing on his treatment of logic and psychology, this study demonstrates the extent to which Alemanno relied on the Jewish Aristotelian tradition based on the translations of Averroes’ Arabic commentaries. Moreover, it shows the relationship between this tradition and the kabbalistic themes addressed by the author in his works.
17
Hacohen-Bick, Tafat. "Ecocriticism, Theology, and the Environment in Haviva Pedaya’s The Eye of the Cat." Worldviews: Global Religions, Culture, and Ecology 26, no. 1-2 (November 26, 2021): 5–28. http://dx.doi.org/10.1163/15685357-20220202.
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Abstract Haviva Pedaya’s book The Eye of the Cat presents an innovative theology of ecology, yet in correspondence with traditional Jewish-Kabbalistic sources. I discuss Pedaya’s ecopoetic reading of these sources, as well as her own midrashim in this regard. Pedaya raises questions regarding the place of man in the world; political questions regarding center and periphery; urbanization and nature; construction and destruction. These questions arise via the book’s unique poetic expression. Pedaya offers a theology of waste, addressing the place of garbage in the human sphere through the Kabbalistic idiom regarding the collection of qlipoth (“husks” קליפות,). The Kabbalistic project of collecting the qlipoth, which previously functioned in the context of an esoteric and mostly secretive symbolic system, now takes on a different meaning in light of the real “husks” that demand to be collected and reused.
18
Papo, Eliezer. "Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into the Methodology of Traditional Bosnian Sephardic Yeshivot (Adult Learning Clubs) and Its Relation to the Local Sufi Islamic Tradition of Ders." Colloquia Humanistica, no. 9 (December 31, 2020): 181–222. http://dx.doi.org/10.11649/ch.2020.013.
Abstract:
Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into the Methodology of Traditional Bosnian Sephardic Yeshivot (Adult Learning Clubs) and Its Relation to the Local Sufi Islamic Tradition of DersIn traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic elite. From the 17th century onward, many Sephardic laymen found even the Hebrew liturgical, and especially speculative, texts to be impenetrable and incomprehensible. Consequently, the rabbinic elite began to translate liturgical texts and halakhic works into popular Judeo-Spanish. However, the Zohar was usually not included in these projects of cultural intermediation. Consequently, a Judeo-Spanish translation of the integral text of the Zohar, or even of one of its volumes, does not exist to this day. At the same time, different Sephardic rabbis translated selected excerpts from the Zohar into the vernacular. This paper analyses one such anthology, Avram ben Moshe Finci’s Leket a-Zoar, published in 5619 (1858/9) in Belgrade. The anthology contains 246 excerpts from the Zohar, 121 of which conclude with Finci’s own reflections and a resumé of the moral of the story. Many of Finci’s discourses are masterpieces of the traditional Judeo-Spanish oral genre of darush. Finci was not interested in explaining theoretical kabbalistic terms and concepts. Rather, he reads the Zohar as if it were a work of Mussar. The traditional learning of Bosnian Sephardim seems to resemble, in both methodology and content, the learning traditions of their Muslim neighbours, showing once again that settled communities such as the Ottoman Sephardim cannot be researched only in the context of their affinity to the Jewish world. It is impossible to understand the way the Ottoman Sephardim developed Jewish concepts, practices and institutes without acknowledging the common Ottoman culture they shared with their Muslim and Christian neighbours. Przekład Ḥam Ribi Avrama Finciego wybranych tekstów Zoharu na ladino jako rzadkie spojrzenie w metodologię pracy tradycyjnych bośniacko-sefardyjskich jeszybot (klubów edukacyjnych dla dorosłych) oraz jej związek z lokalną, islamsko-suficką tradycją homiletyczną W tradycyjnej kulturze sefardyjskiej kabała teoretyczna była dziedzictwem wyłącznie uczonej elity rabinów. Od wieku XVII dla wiernych należących do niewykształconych mas bardziej skomplikowane teksty liturgiczne (nie wspominając o spekulatywnych) były niezrozumiałe, dlatego też elita rabiniczna podjęła się zadania tłumaczenia podstawowych pism liturgicznych i halahicznych na język żydowsko-hiszpański. Ponieważ dzieła Zohar zwykle nie włączano do tego kulturalno-mediacyjnego projektu, do chwili obecnej nie powstał integralny, żydowsko-hiszpański przekład ani jednej z jego ksiąg. Różni rabini sefardyjscy przekładali na żydowsko-hiszpański jedynie własny wybór najbardziej pouczających tekstów pochodzących z tego ogromnego korpusu. Niniejszy artykuł analizuje jeden z takich zbiorów wybranych fragmentów, słynny Leket a-Zoar autorstwa Ḥam Ribi Avrama (syna Mojżesza) Finciego, wydany w Belgradzie w 5619 (1858/9) roku. Antologia Finciego zawiera przekład 246 fragmentów ksiąg Zoharu, z których 121 kończy się własnymi refleksjami i komentarzami Finciego. Wiele z tych wykładów Finciego to arcydzieła tradycyjnego sefardyjskiego gatunku ustnego darush (‘kazanie’). Finci, jako komentator, nie był zainteresowany wyjaśnianiem zagmatwanych kabalistycznych terminów i konceptów. Chętniej czytał i tłumaczył Zohar jak dzieło musar – dzieło żydowskiej etyki. Jak się wydaje, w tym podejściu połączyły się tradycyjny bośniacko-sefardyjski sposób czytania, uczenia i tłumaczenia ksiąg Zoharu oraz lokalna bośniacko-muzułmańska tradycja czytania, uczenia i tłumaczenia klasycznych tekstów sufickich. Dowodzi to faktu, że wspólnoty żydowskie, zakorzenione w określonym kontekście cywilizacyjnym, nie mogą być studiowane jedynie przez pryzmat ich wyjątkowości wobec reszty świata żydowskiego ani przez pryzmat kongruencji z nim. Niemożliwe jest zrozumienie rozwoju sefardyjskich idei, praktyk i instytucji bez brania pod uwagę wspólnej osmańskiej cywilizacji, w tworzeniu i rozwoju której Sefardyjczycy przez prawie 500 lat brali udział razem ze swoimi muzułmańskimi chrześcijańsko-prawosławnymi sąsiadami.
19
Faierstein, Morris M. "The Lulav and Etrog in Kabbalistic Tradition." Conservative Judaism 64, no. 1 (2012): 56–60. http://dx.doi.org/10.1353/coj.2012.0047.
20
Pawlik, Andrzej. "Filozofia religii Abrahama Joshuy Heschela - mistycyzm bez magii?" Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 187–200. http://dx.doi.org/10.14746/seg.2016.13.10.
Abstract:
The article is devoted to the mystical nature of the philosophy of depth, as conceived Abraham Joshua Heschel. Although this philosophy draws strongly upon the Hasidic and Kabbalistic tradition, its mysticism is existential as opposed to magical.
21
Lasker, Daniel J. "Mary in Jewish Tradition." Veritas (Porto Alegre) 63, no. 1 (April 23, 2018): 26. http://dx.doi.org/10.15448/1984-6746.2018.1.29652.
Abstract:
Since Jews rejected the miraculous account of Jesus' birth, they assumed that Mary conceived through illicit sexual activity, sometimes expressed in vulgar terms. Some Jews refuted the possibility of virgin birth by use of philosophical arguments, and others offered scriptural arguments against Mary's perpetual virginity. Despite generally negative views of Mary, there is evidence of an attraction to the idea of a semi-divine female role model and it is possible that certain Kabbalistic interpretations of the divine presence have Marian overtones.***Maria na Tradição Judaica***Uma vez que os judeus rejeitaram o relato milagroso do nascimento de Jesus, eles assumiram que Maria era concebida através de atividade sexual ilícita, às vezes expressa em termos vulgares. Alguns judeus refutaram a possibilidade do nascimento virginal por meio de argumentos filosóficos e outros ofereceram argumentos bíblicos contra a virgindade perpétua de Maria. Apesar das opiniões geralmente negativas acerca de Maria, há evidências de uma atração pela idéia de um modelo feminino semi-divino e é possível que certas interpretações cabalísticas da presença divina tenham mapeamentos marianos.
22
MALAGUTI, Francesco. "GIORDANO BRUNO AND JEWISH THOUGHT: RECEPTION AND REINTERPRETATION." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 64–84. http://dx.doi.org/10.26520/ijtps.201.5.8.64-84.
Abstract:
This article is focused on the philosopher Giordano Bruno (1548-1600) and the references to Jewish culture in his oeuvre. We discuss about Bruno’s reception of Jewish thought and describe this subject in a comprehensive way. We highlight Bruno’s view on the Jews and their religion, also explaining the reasons behind his polemic against the Jewish people. Furthermore, we underline the influence of the Kabbalistic tradition and Jewish philosophy on various aspects of Brunian thought. Specifically, we discuss about the use of the letters of the Hebrew alphabet in Bruno’s works on the art of memory, the relation between Brunian infinitist cosmology and Kabbalistic concepts such as ensoph and the ten sephirot, the relation between Brunian thought and the philosophical theories of Avicebron, Moses Maimonides, Hasdai Crescas and Leo the Hebrew.
23
Giller, Pinchas. "Nesirah: Myth and Androgyny in Late Kabbalistic Practice." Journal of Jewish Thought and Philosophy 12, no. 3 (2003): 63–86. http://dx.doi.org/10.1163/105369903776759300.
Abstract:
AbstractJewish mysticism, in its classical period, is replete with images and theories that employ a mythic view of gender. This article will review a motif that has not been the subject of particular scholarly attention, that of the nesirah. The motif of the nesirah clearly has its origins in the most ancient understandings on the proclivities of the feminine aspects of Divinity. That a mythic motif that encompassed such a brazen sexuality was retained and worked into the core of classical Kabbalah is indicative of the resonance of the myth, and the reluctance of the creators of the mystical canon to relinquish a tradition that they clearly viewed as essential, notwithstanding its challenges to the monotheistic ideal of classical, exoteric Judaism.
24
Harari, Yuval. "“Practical Kabbalah” and the Jewish Tradition of Magic." Aries 19, no. 1 (January 2, 2019): 38–82. http://dx.doi.org/10.1163/15700593-01901003.
Abstract:
Abstract This article deals with the Jewish tradition of magic and its relationship with Kabbalah.1 It begins by clarifying internal and external views of magic in Judaism, the place of “Kabbalah” and “kabbalists” in the traditional Jewish discourse of ritual power, and the role of “practical Kabbalah” in Israel’s market of New Age spiritual therapies. The focus is on the mutual relationships between the conceptual and performative foundations of Jewish magic practice and Kabbalah, as well as on Kabbalah’s actual influence on the Jewish tradition of magic.
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Kamczycki, Artur. "The Kabbalistic Alphabet of Libeskind: The Motif of Letter-shaped Windows in the Design of the Jewish Museum in Berlin." Ikonotheka 28 (August 6, 2019): 7–40. http://dx.doi.org/10.5604/01.3001.0013.3319.
Abstract:
The present article attempts to analyse and interpret the structure of windows in the Jewish Museum in Berlin, designed by Daniel Libeskind and constructed in 1989–1999. Elongated, narrow, irregular window openings arranged at different angles like a tangle of cuts and grooves span the entire structure and resemble Hebrew letters and the kabbalistic notion of the “scattered alphabet”, which functions in Jewish tradition as a visual metaphor. The assumption of such a perspective of interpretation, based on the visual form of the building which was, in its principle, meant to partially refer to the Holocaust, leads to the hypothesis that the chosen motifs of letter-shaped windows (the scattered alphabet) is connected to the kabbalistic postulate of the “repair of the world”, known in Jewish tradition as tikkun olam. The characteristic chaotic arrangement of the window openings is not, as it might be assumed, simply a symbol of the civilisational “fragmentation” resulting from the Holocaust. On the contrary, the design manifestly embodies the nostalgia for the mythical (and messianic) times of harmony, order and regularity, as well as the longing for clear structure and symbiosis. This manifests in the kabbalistic interpretation of the motif of letter-windows understood as a mystical (or even theurgical) element of restoration. Concentration, contemplation, perception and consideration of the forms and shapes of the letters is a notion known from the Kabbalah; in this case architectural references to Jewish mysticism are more than just a strategy for interpretation, but a declarative assumption made by the architect himself. Libeskind’s design in Berlin, therefore, involves the matter of language as the elementary material and instrument of salvation, while the context of the Kabbalah ought to be regarded as a certain symptom or a specific modality shaping new meanings manifested by the work of art that this museum undoubtedly is.
26
Evlampiev, Igor I. "The philosophy of L.P. Karsavin and the mystical teachings of Kabbalah." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 634–43. http://dx.doi.org/10.25205/1995-4328-2022-16-2-634-643.
Abstract:
The article proves that the philosophical system of L.P. Karsavin has a number of concepts borrowed from Kabbalah as a basis. Karsavin describes the relationship between God and the world in accordance with the concept of tzimtzum, according to which God limited himself in a certain sphere in order to give place to created being. Karsavin's concept of evil and his idea of Adam Kadmon as the original integral, divine state of man also have Kabbalistic origins. The article expresses the conviction that the use of Kabbalistic ideas does not contradict Karsavin's statements about the Christian nature of his philosophy. By true Christianity (Orthodoxy), he means the Gnostic teaching, which was initiated by Basilides and Valentinus. Karsavin regards the tradition of Russian religious philosophy to which he belonged as an adequate and complete philosophical expression of the indicated Gnostic teaching and as an absolute form of religiosity that can unite the true, final forms of all religions, including Kabbalah, as the final form of Judaism.
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Kripal, Jeffrey J. "The Gnostic Garden: Kabbalistic Motifs in a Modern Jewish Visionary." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 225–46. http://dx.doi.org/10.1163/2451859x-12340059.
Abstract:
Abstract After relating a dramatic near-death experience of a Houston woman named Elizabeth Krohn, this essay explores some of the themes of her near-death experience, particularly the invisible presence of a being of unconditional love in a paradisiacal garden and various direct transmissions of some traditional religious convictions. The essay then discusses some of the obvious New Age contexts and features of the visionary event and of the subsequent convictions, after which it calls into question these same assumed modern influences with a simple thought experiment. The essay then addresses some of the metaphysical complexities of the soul and soul-time in modern kabbalah as explicated by the contemporary historian of modern kabbalah Jonathan Garb and ends with another final intervention. The result, overall, is a comparative reflection that affirms and performs the traditional phenomenological and historical methods of the study of religion but also calls into serious question the adequacy of these methods and the limiting, even blinding, nature of their philosophical assumptions.
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Wolfson, Elliot R. "By Way of Truth: Aspects of Naḥmanides' Kabbalistic Hermeneutic." AJS Review 14, no. 2 (1989): 103–78. http://dx.doi.org/10.1017/s0364009400002592.
Abstract:
Perhaps no one figure is more responsible for the legitimization of kabbalah as an authentic esoteric tradition of Judaism than Moses ben Nahman (1194–1270). Although from the beginnings of its literary history kabbalah was associated with men of rabbinic standing, such as R. Abraham ben David of Posquieres, no one before Nahmanides had attained a reputation for excellence in halakhic and mystical matters and had written extensively in both domains. Nahmanides' involvement with kabbalah, especially in the context of a commentary on the Torah written for the layman, as the author plainly states in his introduction, surely lent a stamp of approval to the whole enterprise. R. Shem Tov ibn Gaon in hisBaddei ha-'Aron u-Migdal Hananelgave the following characterization of Nahmanides' kabbalistic literary activity:The great rabbi, Moses ben Naḥman, may his memory be for a blessing, wrote his book [i.e., the commentary on the Torah] and a book [on] Job. He alluded to hidden matters in every place () to arouse [people's awareness] as is appropriate and according to what he received. However, he concealed his words to a high degree, for it is written, “Honey and milk are under your tongue” (Song of Songs 4: 11).
29
Morlok, Elke. "Isaac Satanow (1732–1804) on Moral and Intellectual Perfection." European Journal of Jewish Studies 14, no. 2 (July 6, 2020): 300–333. http://dx.doi.org/10.1163/1872471x-bja10013.
Abstract:
Abstract Isaac ben Moshe Halevi (Isaac Satanow, 1732–1804) serves as an interesting example of how Jewish intellectuals offered alternative ways of entering the new era. Unlike other authors, Satanow does not explicitly concentrate on secularization or assimilation in his writing, but instead intends to revive traditional values and writing by putting them into a new cultural and intellectual framework. Satanow combines relevant topics from Jewish tradition with scientific discoveries, philosophical reasoning, and kabbalistic thought. An analysis of Satanow’s unique combination of literary and intellectual corpora from various periods and backgrounds offers a more nuanced picture of European Jewish intellectual history and challenges the grand narratives of scholarship. Furthermore, an awareness of the deep impact of German philosophy and natural science on Satanow’s thought provides insight into his relationship with the majority culture and his Eastern European background and also shows how his concept of modernity seeped in via complex networks.
30
Wasserstrom, Steven M. "Melancholy Jouissance and the Study of Kabbalah: A Review Essay of Elliot R. Wolfson, Alef, Mem, Tau." AJS Review 32, no. 2 (November 2008): 389–96. http://dx.doi.org/10.1017/s0364009408000172.
Abstract:
These “kabbalistic musings on time, truth, and death” originated as the Taubman Lectures delivered at the University of California, Berkeley, in 2001. Wolfson summarizes them in his preface to Alef, Mem, Tau (henceforth AMT): “The goal of my lectures was to illumine the nexus of time, truth, and death elicited from the symbolic imaginary of the Jewish esoteric tradition known by both practitioners and scholars as kabbalah” (xi). Without attempting further to isolate an “argument,” I can, at least, sketch for the potential reader some salient characteristics of these lectures.
31
Burmistrov, K. Yu. "“The Lord Breathed On The Face Of Underworld”: Maximilian Voloshin and Kabbala." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 125–49. http://dx.doi.org/10.17588/2076-9210.2021.1.125-149.
Abstract:
The acquaintance of Maximilian Aleksandrovich Voloshin (1877–1932), one of the central figures in the history of Russian culture in the first third of the twentieth century, with the tradition of Western European esotericism, as well as with the concepts of Jewish Kabbalah, is still poorly understood. At the same time, it is known that they played an important role in his worldview and creativity. The article offers an analysis of several topics related to Kabbalah, which had a noticeable impact on the work of Voloshin. Particular attention is paid to the problem of establishing written sources of borrowings and interpretations of Kabbalistic ideas, clarifying concepts, as well as ways of transmitting elements of Kabbalah among European and Russian esotericists. Through the study of various works of Voloshin, his diary entries, drafts and correspondence, the names of esoteric authors who are especially important for the study of this topic have been identified (E.P. Blavatsky, A. Fabre d'Olivet, A. Franck, Eliphas Levi and etc.). Through a thorough analysis of the methods of perception and transmission of the ideas of Kabbalah among European esotericists, it was shown that, strange as it may seem, the result of studying such sources and their interpretation by Voloshin was a fairly accurate and adequate use of Kabbalistic concepts both in theoretical works and in poetry.
32
Bar-Asher, Avishai. "The Ontology, Arrangement, and Appearance of Paradise in Castilian Kabbalah in Light of Contemporary Islamic Traditions from al-Andalus." Religions 11, no. 11 (October 26, 2020): 553. http://dx.doi.org/10.3390/rel11110553.
Abstract:
This study is a comparative analysis of the appearances of the lower and upper Paradise, their divisions, and the journeys to and within them, which appear in mystical Jewish and Islamic sources in medieval Iberia. Ibn al-‘Arabī’s vast output on the Gardens of divine reward and their divisions generated a number of instructive comparisons to the eschatological and theosophical writing about the same subject in early Spanish Kabbalah. Although there is no direct historical evidence that kabbalists knew of such Arabic works from the region Catalonia or Andalusia, there are commonalities in fundamental imagery and in ontological and exegetical assumptions that resulted from an internalization of similar patterns of thought. It is quite reasonable to assume that these literary corpora, both products of the thirteenth century, were shaped by common sources from earlier visionary literature. The prevalence of translations of religious writing about ascents on high, produced in Castile in the later thirteenth century, can help explain the sudden appearance of visionary literature on Paradise and its divisions in the writings of Jewish esotericists of the same region. These findings therefore enrich our knowledge of the literary, intellectual, and creative background against which these kabbalists were working when they chose to depict Paradise in the way that they did, at the time that they did.
33
Engammare, Max. "Robert J. Wilkinson. Orientalism, Aramaic and Kabbalah in the Catholic Reformation: The First Printing of the Syriac New Testament. Studies in the History of Christian Traditions 137. Leiden: Brill, 2007. xvi + 224 pp. index. illus. bibl. $129. ISBN: 978–90–04–16250–1. - Robert J. Wilkinson. The Kabbalistic Scholars of the Antwerp Polyglot Bible. Studies in the History of Christian Traditions 138. Leiden: Brill, 2007. xii + 142 pp. index. bibl. $99. ISBN: 978–90–04–16251–8." Renaissance Quarterly 61, no. 4 (2008): 1314–16. http://dx.doi.org/10.1353/ren.0.0246.
34
Keene, Nicholas. "Orientalism, Aramaic and Kabbalah in the Catholic reformation. The first printing of the Syriac New Testament. By Robert J. Wilkinson. (Studies in the History of Christian Traditions, 137.) Pp. xvi+224 incl. 10 ills. Leiden–Boston: Brill, 2007. €99. 978 90 04 16250 1 - The Kabbalistic scholars of the Antwerp Polyglot Bible. By Robert J. Wilkinson. (Studies in the History of Christian Traditions, 138.) Pp. xi+144. Leiden–Boston: Brill, 2007. €79. 978 90 04 16251 8." Journal of Ecclesiastical History 60, no. 1 (January 2009): 172–74. http://dx.doi.org/10.1017/s0022046908006908.
35
De Doncker, Ellen. "Uncovering Moses ben Sabbatai: A Fourteenth-Century Critic of Philosophers and Kabbalists." Mediterranea. International Journal on the Transfer of Knowledge 6 (March 31, 2021): 191–208. http://dx.doi.org/10.21071/mijtk.v6i.13280.
Abstract:
Review article of:
Jean-Pierre Rothschild, Moise b. Sabbatai, lecteur juif du Livre des causes et adversaire de la Kabbale, en Italie, vers 1340, Turnhout, Brepols 2018 (Philosophy in the Abrahamic Traditions of the Middle Ages, 2).
36
Giller, Pinchas. "Moshe Halamish. The Kabbalah in North Africa: A Historical and Cultural Survey. Tel Aviv: Ha-Kibbutz Ha-Meuḥad, 2001. 239 pp. (Hebrew)." AJS Review 29, no. 2 (November 2005): 387–88. http://dx.doi.org/10.1017/s0364009405340177.
Abstract:
In his Kabbalah: New Perspectives, Moshe Idel envisioned a reordering of scholarly inquiry into Kabbalah, in which the intellectual divisions between the world of the traditional kabbalists and academic scholars would be bridged. The writings of Moshe Halamish, while not conceived with the specific purpose of fulfilling such a mandate, nonetheless create a realm of discourse in which traditional models are, at least, not outraged. Halamish writes in such a way that a dialogue with the traditional purveyors of Kabbalah may be at least envisioned.
37
Sawczyński, Piotr. "Giorgio Agamben—A Modern Sabbatian? Marranic Messianism and the Problem of Law." Religions 10, no. 1 (January 1, 2019): 24. http://dx.doi.org/10.3390/rel10010024.
Abstract:
The article analyzes the influence of the kabbalistic doctrine of Sabbatianism on the messianic philosophy of Giorgio Agamben. I argue against Simon Critchley that Agamben’s critique of the sovereign law is not inspired by Marcion’s idea of the total annihilation of law but by Sabbatai Zevi’s project of deactivating its repressive function. I further argue that Agamben also adopts the Sabbatian idea of Marranic messianism, which makes him repeatedly contaminate the Jewish tradition with foreign influences. Although this strategy is potentially fruitful, it eventually leads Agamben to overemphasize antinomianism and problematically associate all Jewish-based messianism with the radical critique of law. In the article, I demonstrate that things are more complex and even in the openly antinomian works of Walter Benjamin—Agamben’s greatest philosophical inspiration—Jewish law is endued with some emancipatory potential.
38
Wolfson, Elliot R. "Heeding the Law beyond the Law: Transgendering Alterity and the Hypernomian Perimeter of the Ethical." European Journal of Jewish Studies 14, no. 2 (June 2, 2020): 215–63. http://dx.doi.org/10.1163/1872471x-11411094.
Abstract:
Abstract This essay will examine the viability of a kabbalistic ethics from the vantage point of what I have identified in previously published studies as the hypernomian foundation of the nomos, the grounding of the law in the ground that exceeds the law of the ground. Contrary to Scholem, who put the emphasis on an antinomian impulse that is in conflict with the tenets of the tradition, I argue that the hallmark of religious nihilism is the promulgation of the belief that impiety is the gesture of supreme piety. In the ensuing analysis, I will explore the subject of hypernomianism by a close analysis of what may be called in Derridean terms the law beyond the law, which he identified further as the nonjuridical ideal of justice, the gift of forgiveness, the aspect of pure mercy in relation to which it is no longer viable to distinguish guilt and innocence.
39
Ketzer, Estevan Negreiros. "Muro em queda: Projeto para uma teoria da linguagem em Walter Benjamin/ Wall falling: Project for a theory of language in Walter Benjamin." Cadernos Benjaminianos 14, no. 2 (February 25, 2019): 127. http://dx.doi.org/10.17851/2179-8478.14.2.127-138.
Abstract:
Resumo: O presente artigo propõe pensar os elementos iniciais no pensamento de Walter Benjamin acerca de uma teoria da linguagem. A questão a partir da qual o centro de sua indagação passa a ser a superficialidade e a falta de vinculação do ser humano com o ato nominativo, vulgarizando-se no decorrer do tempo, obtendo seu ápice na era moderna. A ideia na qual o ser humano se afastou de sua essência está relacionada a uma indistinção da realidade a partir da tradição grega do logos. Como crítica ao fundamento grego, Benjamin recorre à tradição da ciência cabalística hebraica ao realizar uma leitura do capítulo primeiro do pentateuco.Palavras chave: Walter Benjamin; Teoria da Linguagem; Cabala; Pentateuco.Abstract: The present article proposes to think the initial elements in Walter Benjamin’s thought on a theory of the language. The question from which the center of his inquiry becomes the superficiality and lack of attachment of the human being to the nominative act, becoming without value through the time, getting its apex in the modern age. The idea in which the human being departed from its essence is related to an indistinction of reality from the Greek tradition of logos. As a criticism of the Greek foundation, Benjamin resorts to the Hebrew Kabbalistic tradition to read the first chapter of the Pentateuch.Keywords: Walter Benjamin; Language Theory; Kabbala; Pentateuch.
40
Cohen, Elliot. "The hold and release practice: A new way into meditation and mindfulness." Transpersonal Psychology Review 17, no. 1 (2015): 9–19. http://dx.doi.org/10.53841/bpstran.2015.17.1.9.
Abstract:
I initially developed the ‘Hold and Release Practice’ (HRP) whilst working with enhanced-care service users in the NHS and private practice (between 2005-2009). The HRP was subsequently developed and introduced to BA(Hons) Psychology & Society undergraduates between (2011–2014) and to Interdisciplinary Psychology MA students at Leeds Metropolitan University (2013–2014), and to over 100 participants at various ‘Yoga Manchester – Meditation for Beginners’ workshops (from 2013 onwards). More recently the practice was offered as a workshop during the 18thAnnual Transpersonal Psychology Section Conference, ‘Contextualising Mindfulness: Between the Sacred and the Secular’ (10–12 October 2014). This short and seemingly simple practice, serves as an embodied and experiential introduction to the relationship between posture, breath and mind, and is also a potent ‘preliminary practice’, preceding and supporting any style of sitting meditation practice. In addition to outlining and describing the technique, this paper will provide transpersonally-informed, reflexive interpretations on the practice – inspired by traditional Daoist cultivation techniques, Kabbalistic and Vedantic perspectives. It is hoped that in addition to being of use to novice meditators that HRP will also serve as a useful supplement for those with an established practice.
41
Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (October 25, 2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.
Abstract:
AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fervently resisted allegorical interpretations of the Bible in favor of scientific and literal explanations, and blamed Jewish manuscript corruption for any confusion of meaning. Johan Kemper was a convert whose recruitment to Uppsala University reveals an appetite on the part of university and governmental authorities for rabbinic and kabbalistic interpretive methods and their application to Christian texts. Finally, the German Jewish intellectual Moses Mendelssohn responded to challenges facing the Jewish community by combining traditional rabbinic approaches and early modern philosophy in defense of a multivocal reading of biblical texts. Furthermore, Mendelssohn’s insistence on the particularity of biblical symbols, that they are not universally accessible, informed his vision for religious pluralism. Each of these figures illuminates not only the thorny plight of biblical allegory in modernity, but also the ever-present barriers and passageways between Judaism and Christianity as they manifested during the European Enlightenment.
42
Álvarez de Morales Mercado, Cristina. "Harold Bloom: el último cabalista." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 23 (December 13, 2014): 106. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.201523745.
Abstract:
En este artículo abordaremos la influencia de la tradición judía a través de toda la obra bloomeana. Lo haremos a partir de tres focos de interés: la Cábala, El libro de J, y la obra de Freud y Kafka, los dos judíos más aplaudidos y estudiados por Harold Bloom. La Cábala y su estudio son uno de los pilares del judaísmo y Bloom los viene estudiando desde sus comienzos en los años 60. Bloom aborda el análisis de la Cábala siempre a partir de las interpretaciones que el cabalista Gershom Scholem hiciera de la misma. La versión de la Biblia que Harold Bloom ofrece con su Libro de J es quizá una de las más polémicas pero a la vez más originales y ricas que han aparecido en los últimos tiempos. Bloom recuerda que leer a Freud y a Kafka nos enseña que nuestra vida instintiva es agonística y que nuestros momentos más auténticos tienden a ser esos de negación, contracción y represión. This article will discuss the influence of Jewish tradition throughout Harold Bloom's work. We will do from three foci of interest: the Kabbalah, The Book of J, and the work of Freud and Kafka, the two Jews most applauded studied by Bloom. Kabbalah and its study is one of the pillars of Judaism and Bloom has been studying from his beginnings in the 60s. Bloom deals with the analysis of the Kabbalah always from the Kabbalistic interpretations by Gershom Scholem. The version of the Bible that Harold Bloom offers with his Book of J is perhaps one of the most controversial but also the most original and rich that has appeared in recent times. Bloom recalls that reading Freud and Kafka teaches us that our instinctive life is agonistic and our most authentic moments tend to be those of denial, contraction and repression.
43
Yoder, R. Paul. "Sheila A. Spector, <i>The Evolution of Blake’s Myth</i>." Blake/An Illustrated Quarterly 55, no. 2 (October 6, 2021). http://dx.doi.org/10.47761/biq.292.
Abstract:
Spector has spent much of her career championing a “canon of rejected knowledge” that she describes in her book as having been “extirpated from the bibliographies of acceptable resources” (330). The Evolution of Blake’s Myth is her most ambitious and persuasive statement yet on the importance of esoteric or “hidden” traditions, largely Kabbalistic, to Blake’s work. Spector discusses almost all of Blake’s illuminated books and a good number of his paintings; she also develops a vocabulary for Blake’s composite art that allows for a consistently integrated discussion of text and design.
44
Buzzetta, Flavia. "Transmission and Transformation of Kabbalistic Knowledge in Italy at the End of the Fifteenth Century." European Journal of Jewish Studies, July 27, 2021, 1–17. http://dx.doi.org/10.1163/1872471x-11411102.
Abstract:
Abstract The article looks at the transfer of knowledge between Judaism and Christianity in the Renaissance, a period characterized by the encounter of different cultures and belief systems. In particular, it will focus on the Christian Kabbalah, which channels various philosophical and sapiential traditions into a universal, and at the same time, plural vision of wisdom. This convergence of ideas resulted, on the one hand, in the elaboration of translations, adaptations, and vulgarization of Jewish texts and, on the other, in the development of new interpretations. This is a characteristic of the collected writings of Pierleone of Spoleto, which involved the transformative communication of Jewish translators and the creative reception of Christian humanists. Of these manuscripts, we will examine the annotations concerning the sefirot, which are an excellent example of the reinterpretation of Jewish thought through a typically humanistic perspective.
45
Washbourne, Kelly. "Transnational wisdom literature goes pop in translation." Translation Spaces, November 8, 2022. http://dx.doi.org/10.1075/ts.21047.was.
Abstract:
Abstract The genre of self-help often is nurtured – or hijacked – from highbrow literary traditions such as conduct literature and sacred texts. Translation is the mechanism whereby an ‘esotouristic’ or new-ageified text travels in ready consumability, a commercializing process that asserts forms that themselves are ideological, and dramatically shifts ‘mirrors for princes’ and works considered ‘high literature’ to works of mass marketability. The branding of yogic and Kabbalistic texts, and of authors Kahlil Gibran, Baltasar Gracián, Rumi, and Sun Tzu, is analyzed in this light. I object to the ‘timeless classic’ positioning of texts that deterritorializes, dehistoricizes, and deculturizes, and map these publications as forms of manipulation, especially exoticizing, genre shifting, radical recontextualizing, and allegorizing. The resulting hyper-acceptability of the distorted products for a self-helpified readership calls into question the translator’s complicity in appropriative, otherized cultural production.
46
Pinto de Brito, Rodrigo, and Gilmar Araújo Gomes. "LEO THE HEBREW AND A KABBALISTIC READING OF PLATO’S TIMAEUS." Prometheus - Journal of Philosophy, no. 40 (September 10, 2022). http://dx.doi.org/10.52052/issn.2176-5960.pro.v14i40.18119.
Abstract:
This paper aims to consider the specific excerpts in which Plato’s Timaeus was interpreted by the philosopher and Kabbalist Judah Abravanel, also known as Leo the Hebrew in his major work, the Dialogues of Love. From his experience of solitude lived while in exile in Italy, the Portuguese Jew composes a work written in a structure of double meanings, esoteric and exoteric, through which he interacts with the Neoplatonic Renaissance community of his time while communicating with the Kabbalistic tradition from which he descended as a Sephardic. Interpreting Timaeus in the light of his ancestral cosmogony, Leo the Hebrew wants to prove that Plato was initiated into the teachings of Moses and, therefore, must be included as a Kabbalist.
47
Lior, Yair. "A Comparative-Informational Approach to the Study of Religion: The Chinese and Jewish Cases." Journal of the American Academy of Religion, October 12, 2019. http://dx.doi.org/10.1093/jaarel/lfz027.
Abstract:
AbstractThis article offers a “comparative-informational” approach to the study of religion. It demonstrates how historical transformations in religious traditions are frequently intertwined with shifts towards new strategies of managing information, or “informational orders.” The article shows how two unrelated schools of thought—Neo-Confucianism and Kabbalah—were responsible for the construction and institutionalization of new information strategies in their respective traditions. The innovative discourses Neo-Confucians and Kabbalists established were characterized by “analytic” qualities that were co-opted from competing foreign traditions. As part of the Confucian and Jewish reactions to Buddhism and Greek philosophy, respectively, Neo-Confucian and medieval Jewish mystical discourses underwent considerable rationalization. Moreover, from an informational perspective, a major factor in the dramatic cultural transitions that Neo-Confucians and Kabbalists facilitated was the ability of these schools to restructure the canonical literature of their respective traditions. Such rare modificiations in a tradition’s “informational core” are here interpreted as adaptive strategies that drive cultural systems towards greater complexity and long-term resilience.
48
Baumgarten, Eliezer. "God as a Printer: On the Theological Status of Printing in the Kabbalistic Tradition of Israel Sarug." Zutot, February 28, 2022, 1–13. http://dx.doi.org/10.1163/18750214-bja10021.
Abstract:
Abstract Recent decades have witnessed a broad scholarly discussion of the cultural influences of the printing press Invention. The core of this revolved around the new technological influence on the concept of knowledge, its methods of dispersion, and on social changes that it engendered in the 16th century, when it became an affordable widespread technology. This article presents the way in which the spread of the printing press influenced conceptual paradigms of Kabbalists in general, and Lurianic Kabbalists from Sarug’s tradition in particular. These Kabbalists exchanged the traditional conception of creation as an act of writing, within the conception of the world as a written text, for conceptions of creation as a printing act and the world as a printed text. I show how the professional term ‘letterpress printing’ entered these Kabbalists’ descriptions of divine emanation, alongside their conceptualization of printing as a divine activity, as writing had been conceptualized previously.
49
Robinson, Ira. "Kabbalist and Communal Leader: Rabbi Yudel Rosenberg and the Canadian Jewish Community." Canadian Jewish Studies / Études juives canadiennes, January 1, 1993. http://dx.doi.org/10.25071/1916-0925.19773.
Abstract:
The social, economic and religious pressures encountered by Eastern European Jews who emigrated to North America have been well documented. But focus on these areas has mostly failed to take into account the relationship between Orthodox Judaism and the process of adaptation to the New World. At the turn of the century, Orthodox rabbis, immigrants themselves, actively wrestled with the competing demands of Orthodox tradition and modern society. One such rabbi, Judah (Yudel) Rosenberg, brought with him to Canada a background combining both traditional Hasidism and secular learning. Rosenberg sought to draw the people closer to tradition by making it more accessible to them. Mysticism, especially, he viewed as the key to the preservation and regeneration of Judaism amongst a population that found it easier to make excuses than to follow the letter of religious law.
50
Necker, Gerold. "The Matrix of Understanding: Moses Zacuto’s Em la-Binah and Kabbalistic Works of Reference." European Journal of Jewish Studies, August 19, 2021, 1–25. http://dx.doi.org/10.1163/1872471x-bja10031.
Abstract:
Abstract The systematization of knowledge for educational practice entered a new era in the wake of Ramism. Innovative encyclopedic approaches and textbooks also surfaced in the field of Kabbalah. This article discusses Moses Zacuto’s approach to the kabbalistic genre of reference books and the impact of Lurianic Kabbalah. Against the backdrop of the reception of Ramist ideas and building upon the interaction between Kabbalah and logic in Abraham Cohen de Herrera’s Spanish books, two works in particular, which Zacuto left in an apparently unfinished state in manuscript form, are analyzed in this context: Em la-Binah and Remez ha-Romez. Both works differ from traditional reference books, and Em la-Binah in particular will be examined in order to answer the question of how Zacuto’s strategy for commonplace learning worked in a Lurianic textbook in progress.