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Relevant bibliographies by topics / Contemporary Jewish mysticism

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Academic literature on the topic 'Contemporary Jewish mysticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Contemporary Jewish mysticism"

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Wagner, Mark. "JEWISH MYSTICISM ON TRIAL IN A MUSLIM COURT: A FATWā ON THE ZOHAR—YEMEN 1914." Die Welt des Islams 47, no. 2 (2007): 207–31. http://dx.doi.org/10.1163/157006007781569954.

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AbstractIn the early decades of the twentieth century, a heated debate over the legitimacy of Jewish mystical texts, foremost among them the Zohar, divided the Jews of San&#0257, the Yemeni capital, into two camps. In 1914, one Jewish faction took the other to a Muslim court. There, a Muslim jurist heard arguments for and against Jews' study of the Zohar. The resulting fatwā sheds light on this fascinating moment of inter-religious dialogue. At issue here is the extent to which the Jewish litigants framed their arguments in Islamic terms and the ways in which the Muslim jurist and his empl

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Huss, Boaz. "Ask No Questions: Gershom Scholem and the Study of Contemporary Jewish Mysticism." Modern Judaism - A Journal of Jewish Ideas and Experience 25, no. 2 (2005): 141–58. http://dx.doi.org/10.1093/mj/kji010.

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Goczał, Ewa. "Odnajdując „wspólny język ognia”: Jerzy Ficowski wobec mistycyzmu żydowskiego (prolegomena)." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 16 (December 11, 2017): 121–33. http://dx.doi.org/10.24917/20811853.16.9.

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Finding the “common language of fire”: Jerzy Ficowski on Jewish mysticism (prolegomena) This article is an attempt to outline the relationship between the work of Jerzy Ficowski and the Jewish mystical thought that was brought in this paper to a kabbalistic element – a synthesis of components considered basic for two great currents of the non-orthodox Judaism: Kabbalah and Hasidism. At the level of content they consist of the motifs of the Book, Word and Letter, Angels and Light, the messianic topos of the Just, cosmogonic and eschatological myths, as well as specific, non-linear recognition o

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Scott, J. M. "The Triumph of God in 2 Cor 2.14: Additional Evidence of Merkabah Mysticism in Paul." New Testament Studies 42, no. 2 (1996): 260–81. http://dx.doi.org/10.1017/s0028688500020737.

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In a recent article, Martin Hengel argues that the early Christian interpretation of Ps 110.1 provided not only the most important impulse to the development of Christology in the nascent church, but also a blasphemous enormity to contemporary Jewish sensibilities: the idea that the crucified Messiah, Jesus of Nazareth, was raised and seated ‘at the right hand’ of God that is, enthroned as a co-occupant of God's own ‘throne of glory’ (cf. Jer 17.12), located in the highest heaven. For in the OT, being seated on the throne in heaven is reserved for Yahweh alone, and in subsequent Jewish traditi

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Freis, David. "Ecstatic expeditions: Fischl Schneersohn’s “science of man” between modern psychology and Jewish mysticism." Transcultural Psychiatry 57, no. 6 (2020): 775–85. http://dx.doi.org/10.1177/1363461520952625.

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This article examines Fischl Schneersohn’s (1887–1958) “science of man” as a psychotherapeutic approach situated between modern psychology and Chassidic mysticism. While almost forgotten today, Schneersohn was a prolific writer, well-known in Yiddish-speaking circles as a psychologist, educationalist, novelist, and psychotherapist. As a descendant of an important dynasty of Chassidic rebbes, he grew up inside the Chabad movement, but followed a secular career. The first part of this article traces Schneersohn’s biography from the outskirts of the Russian empire to Germany, Poland, the United S

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Lobo, Luiza. "Existentialism, Ontology, and Mysticism in Clarice Lispector’s A descoberta do mundo." Journal of Lusophone Studies 4, no. 2 (2020): 56–74. http://dx.doi.org/10.21471/jls.v4i2.335.

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This article aims to place Clarice Lispector as the inventor of a new type of newspaper chronicle. The style of her 468 chronicles published weekly in Jornal do Brasil, from 1967 to 1973, and collected in the book A descoberta do mundo (1984), differs from that of her contemporary male chroniclers, such as Rubem Braga, Paulo Mendes Campos, Fernando Sabino, and Otto Lara Resende, or even women chroniclers, such as Rachel de Queiroz and Dinah Silveira de Queiroz. Mingling Sartre’s existentialism and Heidegger’s phenomenology with the Jewish mysticism learned as a child enabled Lispector to write

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Glazer, Aubrey L. "Touching God: Vertigo, Exactitude, and Degrees of Devekut in the Contemporary Nondual Jewish Mysticism of R. Yitzhaq Maier Morgenstern." Journal of Jewish Thought and Philosophy 19, no. 2 (2011): 147–92. http://dx.doi.org/10.1163/147728511x606183.

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Piątek, Anna. "Motywy wędrówki dusz i dybuka w kulturze żydowskiej i ich współczesna realizacja w twórczości Jony Wolach." Adeptus, no. 7 (June 30, 2016): 50–66. http://dx.doi.org/10.11649/a.2016.004.

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Motifs of transmigration of souls and dybbuk in Jewish culture and their contemporary implementation in the works by Yona WollachThis article describes two concepts important for Jewish mysticism – dybbuk and the transmigration of soul, and goes on to present their contemporary usage in the works by Yona Wollach. The concept of the transmigration of souls (in Hebrew: gilgul neshamot) describes a situation whereby the soul of a dead person returns to the this world and occupies a new body. In the case of the dybbuk (in Hebrew: dibuk), on the other hand, the body of a living person, who has his

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Royce Moore, Kenneth. "Platonic Myths and Straussian Lies: The Logic of Persuasion." Polis: The Journal for Ancient Greek Political Thought 26, no. 1 (2009): 89–115. http://dx.doi.org/10.1163/20512996-90000144.

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This article undertakes to examine the reception of Platonic theories of falsification in the contemporary philosophy of Leo Strauss and his adherents. The aim of the article is to consider the Straussian response to, and interaction with, Platonic ideas concerning deception and persuasion with an emphasis on the arguments found in the Laws. The theme of central interest in this analysis is Plato’s development of paramyth in the Laws. Paramyth entails the use of rhetorical language in order to persuade the many that it is to their advantage to obey certain laws. It does so without explaining i

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Warren, Nancy Bradley. "Sacraments, Gender, and Authority in the Prioress’s Prologue and Tale and Pearl." Christianity & Literature 66, no. 3 (2017): 385–403. http://dx.doi.org/10.1177/0148333117709808.

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Both Pearl and the Prioress’s Prologue and Tale attend to sacraments: the Eucharist (in both texts) and baptism (in Pearl). What the texts say about sacraments is quite orthodox; indeed, one might argue that these texts are orthodox in ways that mark them as distinctly anti-heretical, particularly given the harsh treatment of Jews in the Prioress’s Tale. However, what the texts do in presenting this orthodoxy is more daring, recalling significant religious debates of the period and resonating with overlapping aspects of the emergent Lollard movement and contemporary Continental female mysticis

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Dissertations / Theses on the topic "Contemporary Jewish mysticism"

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Leshnoff, Susan Kriegel. "The influence of Jewish mysticism on Jewish contemporary artists : an investigation of the relationship between a religious tradition and creative expression /." Access Digital Full Text version, 1988. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10807883.

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Levasseur, Priscilla W. "The Phenomenology of Everyday Experiences of Contemporary Mystics in the Jewish Traditions of Kabbalah." 2011. http://trace.tennessee.edu/utk_graddiss/1093.

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This phenomenological study was conducted in order to understand the everyday experiences of contemporary mystics in the Jewish traditions of Kabbalah. This author could find no available information about psychological research of this topic in psychological, educational or psychiatric databases. She used the applied phenomenological methodology of Howard Pollio and the Research Groups at the University of Tennessee. Interviews were conducted by this author with eight volunteer, living, adult participants who lived throughout the United States and ranged in age from 37 to 60+ years. These mys

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Books on the topic "Contemporary Jewish mysticism"

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Jewish mysticism and the spiritual life: Classical texts, contemporary reflections. 2nd ed. Jewish Lights Pub., 2011.

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Gateway to a new kabbalah: Jewish mysticism, postmodernism, and contemporary theology. Peter Lang, 2009.

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Contemporary Hebrew mystical poetry: How it redeems Jewish thinking. Edwin Mellen Press, 2009.

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Seek my face, speak my name: A contemporary Jewish theology. J. Aronson, 1992.

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Jewish Mysticism and the Spiritual Life: Classical Texts, Contemporary Reflections. Jewish Lights, 2013.

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Seek My Face Speak My Name : A Contemporary Jewish Theology. Jason Aronson, 1994.

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Glazer, Aubrey. Mystical Vertigo: Contemporary Kabbalistic Hebrew Poetry Dancing over the Divide. Academic Studies Press, 2013.

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Mystical Vertigo: Contemporary Kabbalistic Hebrew Poetry Dancing over the Divide. Academic Studies Press, 2013.

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Glazer, Aubrey. Mystical Vertigo: Contemporary Kabbalistic Hebrew Poetry Dancing over the Divide. Academic Studies Press, 2013.

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Glazer, Aubrey. Mystical Vertigo: Contemporary Kabbalistic Hebrew Poetry Dancing over the Divide. Academic Studies Press, 2013.

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Book chapters on the topic "Contemporary Jewish mysticism"

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Kellner, Menachem. "Contemporary Resistance to the Maimonidean Reform." In Maimonides' Confrontation with Mysticism. Liverpool University Press, 2006. http://dx.doi.org/10.3828/liverpool/9781904113294.003.0009.

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This afterword looks at the contemporary resistance to the Maimonidean reform. Anyone familiar with contemporary Jewish life, especially within Orthodoxy, will see immediately that the Maimonidean reform described in this book has failed to take hold. In addition to the seven specific issues addressed here — the nature of halakhah; distinctions between holy and profane and ritually pure and ritually impure; the character of the Hebrew language; the notion of kavod/shekhinah/created light; the distinction between Jew and non-Jew; and the existence of angels as popularly understood — Maimonides also sought to reform the curriculum of Jewish learning. In each of these areas, he sought to transform the Judaism of his day, and in each of these areas, Judaism continued to develop as if Maimonides had never existed and never written. However, in contrast to the items in this list, there are areas in which Maimonides' influence has been decisive. He succeeded in convincing almost all Jews that the God of Judaism is entirely incorporeal. He also convinced subsequent generations of Jews that the Jewish religion has a firm dogmatic base.

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"Contemporary Jewish Mysticism And Palestinian Suicide Bombing." In Kabbalah and Modernity. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004182844.i-436.114.

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Huss, Boaz. "“Authorized Guardians”." In Mystifying Kabbalah. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190086961.003.0005.

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The chapter examines phenomena that remained outside the scope of what was considered Jewish mysticism: the topics scholars chose to ignore. It discusses how researchers of Jewish mysticism relate to contemporary Hasidic and Kabbalistic movements and examines why the category was not applied to these movements. The chapter examines the claim of Buber, Scholem, and many of their followers that the Hasidism of the eighteenth century was the final stage of Jewish mysticism. It reveals why later forms of Kabbalah and Hasidism were not regarded as authentic expressions of Jewish mysticism, and why they did not, therefore, receive any scholarly attention but were the object of contempt. In this chapter, I show that the disregard of Scholem and his pupils toward the Kabbalistic formations of their times derived from a national-theological position and an Orientalist ambivalence. The researchers of Jewish mysticism—who viewed themselves as the authorized guardians of the Kabbalah—believed that the authentic continuation of the Jewish mystical tradition was rather to be found in academic research, which would reveal the historical significance of Kabbalah and Hasidism, and their mystical and metaphysical origins.

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Kellner, Menachem. "Jews and Non-Jews." In Maimonides' Confrontation with Mysticism. Liverpool University Press, 2006. http://dx.doi.org/10.3828/liverpool/9781904113294.003.0007.

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This chapter explores the difference between Jews and non-Jews. One of the first Jewish thinkers to emphasize that the distinction resides in a property shared by Jews and lacking in non-Jews is Judah Halevi; he called this property the amr al-ilahi. Halevi was also the first to teach the doctrine that Jews by birth are innately superior to non-Jews. Maimonides rejected Halevi's position. In his eyes, human beings are human beings; there are not different species of human beings. He is, perhaps, the most consistent universalist in medieval Judaism. This universalism is, from a contemporary perspective, bought at a high price: profound intellectual elitism. In order to understand Maimonides' position on these matters, one must glance at his theory of the soul. According to Maimonides, human beings are born with differing capacities to learn and to know; to the extent that human beings actualize that capacity by learning abstract truths, they have actual intellects — they have thus actually acquired an intellect. The chapter then considers the question of who an Israelite is.

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"“Going Out to Meet You, I Found You Coming Toward me”: Transformation in Jewish Mysticism and Contemporary Psychoanalysis." In Answering a Question with a Question. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618111081-015.

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"Chapter 2. Why Contemporary Jewish Mysticism Needs Poetry: From Kosman’s “Our God” to ben Yitzhak’s IntegrEL Divinity “of All Worlds”." In Mystical Vertigo. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618111883-006.

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Wodziński, Marcin. "The Death of an Idea: Political, Historical, and Poetic Visions of Hasidism." In Haskalah and Hasidism in the Kingdom of Poland, translated by Sarah Cozens and Agnieszka Mirowska. Liverpool University Press, 2005. http://dx.doi.org/10.3828/liverpool/9781904113089.003.0009.

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This chapter addresses the ideological crisis among Polish Jewish integrationists at the start of the twentieth century. One of the signs of departure from the old ideological line was the rapidly changing attitude to hasidism. On the one hand, politically involved journalists such as Nachum Sokołów saw a new political threat in the hasidic movement and called for an alliance of all non-hasidic political forces against this group. On the other hand, from the mid-1890s, it became more and more common to idealize the hasidic past, to see the movement as the fascinating creation of folk mysticism, a depository of authentic Jewish folklore, and above all an excellent literary theme. These two attitudes, although they seemed contradictory, frequently coexisted. Usually, they were evident in the belief that the good and beautiful teachings of the fathers of hasidism were later distorted by the tsadikim and had led to the contemporary degenerate form of the political movement. The great interest in the origins of the movement was undoubtedly an attempt to escape contemporary reality and, at the same time, to escape the confrontational attitudes of the maskilim. This was obviously the result of changes in European writings that took place at the turn of the century in relation to the historiographic, philosophical, and literary portrayal of hasidism.

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Kars, Aydogan. "Conclusion." In Unsaying God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190942458.003.0006.

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This chapter highlights the broader theoretical points that can be made on the basis of the analysis made in the previous chapters. It engages with contemporary philosophical and theological discussions beyond Islamic studies, criticizing the reduction of negative theology to paradoxicality, and the modern association of apophaticism with mysticism, critical thinking, and morality. It further argues that “negative theology” does not address a sui generis category or an enduring, well-defined group of intellectuals; it is rather a conceptual construct with debated meanings in changing historical settings. The chapter reminds that there were numerous negative theological positions regarding but a single question in a rich field of intellectual activity. These positions could and did transcend disciplinary boundaries as they were adopted by scholars with diverse orientations and backgrounds. Thus, construction of singular and distinct Christian, Jewish, or Muslim “negative theological traditions” not only overlooks the diversity, and sometimes conflicts, among various theological positions within religious traditions, but it also misses the historical fact that the negative theological positions among intellectuals from different religious backgrounds had strong overlaps. The rich theological networks highlighted the intellectual porosities between not only disciplines but also religious traditions.

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"Chapter Four R. Abraham Isaac Kook and Maimonides: A Contemporary Mystic’s Embrace of Medieval Rationalism." In Encountering the Medieval in Modern Jewish Thought. BRILL, 2012. http://dx.doi.org/10.1163/9789004234062_006.

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