By Author Moshe Idel
Ascensions on excessive took many varieties in Jewish mysticism and so they permeated so much of its historical past from its inception until eventually Hasidism. The publication surveys a number of the different types, with an emphasis at the architectural photographs of the ascent, just like the lodge to pictures of pillars, traces, and ladders. After surveying the diversity of scholarly ways to faith, the writer additionally deals what he proposes as an eclectic process, and a perspectivist one. The latter recommends to envision spiritual phenomena from quite a few views. the writer investigates the explicit factor of the pillar in Jewish mysticism through evaluating it to the archaic hotel to pillars habitual in rural societies. Given the truth that the ascent of the soul and pillars constituted the troubles of 2 major Romanian students of faith, Ioan P. Culianu and Mircea Eliade, Idel lodges to their perspectives, and within the Concluding comments analyzes the emergence of Eliade's imaginative and prescient of Judaism at the foundation of ignored resources.
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Extra info for Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders
A. Herrera (New York: Peter Lang, 1993), pp. 106–13. 49. George Steiner, Errata (London: Weidenfeld and Nicholson, 1997), p. 57. 50. For more on this issue, see Moshe Idel, “On the Theologization of Kabbalah in Modern Scholarship,” in eds. Yossef Schwartz and Volkhard Krech, Religious Apologetics – Philosophical Argumentation (Tuebingen: J. C. B. Mohr, 2004), pp. 123–74. CHAPTER 1: On Diverse Forms of Living Ascent on High in Jewish Sources 1. INTRODUCTION The practice of any religion oscillates between the poles of routine ritual and inertial faith on the one hand and ecstatic practices on the other.
227–48. 26. Gershom Scholem, On the Possibility of Jewish Mysticism in Our Time and Other Essays, trans. Jonathan Chipman (Philadelphia: Jewish Publication Introduction 21 Society, 1997), p. 140. See also idem, On the Kabbalah and Its Symbolism, trans. R. Manheim (New York: Schocken Books, 1969), pp. 22 and 36. 27. Scholem, On the Kabbalah, p. 8. 28. See Otto, Idea of the Holy; and Thomas McPherson, “Religion as the Inexpressible,” in New Essays in Philosophical Theology, eds. Antony Flew and Alastair MacIntyre (London: SCM Press, 1966), pp.
Biblical figures appear from time to time in Heikhalot literature, but they are not the main protagonists. 28 These Heikhalot writings were composed between the third and eighth centuries. 29 This difference can be explained in at least two different and perhaps complementary ways. First, from the literary point of view, rabbinic literature is more concerned with legalistic and interpretive matters than with mysticism, myth and magic. These topics recur in many places in both the Talmud and Midrash, but they are not the focus of these literary genres.