By Author Moshe Idel
Ascensions on excessive took many types in Jewish mysticism and so they permeated so much of its heritage from its inception until eventually Hasidism. The booklet surveys a number of the different types, with an emphasis at the architectural photographs of the ascent, just like the lodge to photographs of pillars, strains, and ladders. After surveying the range of scholarly ways to faith, the writer additionally bargains what he proposes as an eclectic strategy, and a perspectivist one. The latter recommends to check 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 routine 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 motels to their perspectives, and within the Concluding comments analyzes the emergence of Eliade's imaginative and prescient of Judaism at the foundation of missed assets.
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Additional resources for Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders (Pasts Incorporated) (Pasts Incorporated)
It is the human who takes the initiative for an encounter with the divine, and the divine realm itself—not an elevated mountain—is the scene of the mystical revelation. Apocryphal in its literary genre, this literature propelled a series of figures into celestial zones—“out of this world,” to use Culianu’s phrase—in order to allow them to return with the credential of having had an interview with the divine monarch. 24 This motif—the mythical ascent of man—is preserved and even elaborated upon in Hebrew treatises written after the destruction of the second temple.
R. Z. J. Werblowsky, trans. A. Arkush (Philadelphia: Jewish Publishing Society and Princeton University Press, 1987), p. 98. 39. Scholem, Origins, p. 247. See also idem, Kabbalah, p. 98. Compare, however, to Scholem, Origins, p. 248; and Moshe Idel, “Kabbalistic Prayer in Provence” (in Hebrew), Tarbiz 62 (1993): pp. 265–86. 40. Isaiah Tishby, The Wisdom of the Zohar: An Anthology of Texts, trans. D. Goldstein (London: Littman Library, 1991), vol. 1, p. 236 (emphases added). Nota Bene: Tishby assumes that Kabbalah as such was influenced by Gnostic material.
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.