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Journal articles on the topic 'Contemporary Jewish mysticism'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Kepnes, Steven D. "Buber as Hermeneut: Relations to Dilthey and Gadamer." Harvard Theological Review 81, no. 2 (1988): 193–213. http://dx.doi.org/10.1017/s001781600001004x.

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In speaking about his objective in translating the tales of Nahman of Bratslav in July of 1906 Martin Buber said, “In general it is not my goal to gather new facts, but rather solely to give a new interpretation of their coherence, a new synthetic presentation of Jewish mystics and their creations.” Before his death, in responding to harsh criticism of his translations of the Hasidic tales, Buber referred to his work as an attempt “to convey to our own time the force of a former life of faith.” His task, as Gershom Scholem once pointed out in derision, was not primarily historical; it was not
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12

Costa, José. "Emanation et création: le motif du manteau de lumière revisité." Journal for the Study of Judaism 42, no. 2 (2011): 218–52. http://dx.doi.org/10.1163/157006311x565109.

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AbstractIn many texts, the rabbis of Antiquity interpreted Ps 104:2 (“He covereth Himself with light as with a garment”) with reference to the first light. Three great scholars were interested by these commentaries: V. Aptowitzer, A. Altmann and G. Scholem. Hovewer, none of them has taken into account all the texts concerned. A comparison of all existing versions makes possible a reevaluation of the already proposed models and shed new light on four essential topics: a double structure which explains the origin of light in two different ways (the garment explanation and the place of the Temple
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13

Joseph, Simon J. "“I Shall be Reckoned with the Gods”." Journal for the Study of the Historical Jesus, June 10, 2020, 1–24. http://dx.doi.org/10.1163/17455197-01803001.

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The categorical identification of the historical Jesus continues to be a central challenge in Jesus Research yet the identification of the historical Jesus as a first-century Jewish mystic has long been a popular topic among Western esotericists, Christian mystics, contemporary New Age authors, and some biblical scholars. Taking a critical look at the category and study of mysticism in Jesus Research in light of the ancient etymological origins of modern mysticism, the concept of ‘religious experience,’ and the epistemological problems associated with perennialism as a religionist discourse, t
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14

De Villiers, Pieter G. R. "Union with the transcendent God in Philo and John’s Gospel." HTS Teologiese Studies / Theological Studies 70, no. 1 (2014). http://dx.doi.org/10.4102/hts.v70i1.2749.

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This article analyses the experience of divine presence within an intimate divine-human relationship, as conceptualised in Philo’s writings, and compares this experience with mystical passages in John’s Gospel. The article explains their understanding of God and how the union with a transcendent God is mediated. The article investigates this union in terms of an underlying mystical pattern that existed in the 1st century CE. The pattern explains similarities of Philo’s works with John’s Gospel that indicates the former’s mystical nature. Special attention is given to Philo’s accounts because h
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15

Mikołejko, Zbigniew. "Na duchowych rozdrożach. „Nie-dualistyczne” podejście do zagadnień duchowych w prozie Olgi Tokarczuk." Slavia Meridionalis 20 (December 31, 2020). http://dx.doi.org/10.11649/sm.2383.

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On Spiritual Crossroads: A “Non-Dualist” Approach to Spiritual Issues in the Prose of Olga TokarczukThe author attempts to reconstruct the spiritual structure that emerges from the literary work of Olga Tokarczuk. In his opinion, the direct context of this structure is a sense of a crisis or even the twilight of contemporary Western culture. For this reason, Tokarczuk seeks a paradoxical synthesis of antinomies which are tearing the modern world apart and which grow out of radically different intellectual, religious and civilisational traditions. Above all, she aims to combine the rational and
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16

Pegrum, Mark. "Pop Goes the Spiritual." M/C Journal 4, no. 2 (2001). http://dx.doi.org/10.5204/mcj.1904.

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Kylie Minogue, her interviewer tells us in the October 2000 issue of Sky Magazine, is a "fatalist": meaning she "believe[s] everything happens for a reason" (Minogue "Kylie" 20). And what kind of reason would that be? Well, the Australian singer gives us a few clues in her interview of the previous month with Attitude, which she liberally peppers with references to her personal beliefs (Minogue "Special K" 43-46). When asked why she shouldn't be on top all the time, she explains: "It's yin and yang. It's all in the balance." A Taoist – or at any rate Chinese – perspective then? Yet, when asked
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