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Journal articles on the topic 'Heschel'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Karish, Yonatan. "Depth Perception in Heavenly Torah." Moreshet Israel 21, no. 2 (2023): 215–35. http://dx.doi.org/10.26351/mi/21-2/4.

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This article discusses the way of thinking at the foundation of Abraham Joshua Heschel's Heavenly Torah – As Refracted Through the Generations (Torah Min Ha-Shamaim). The essence of this mode of thought is a dissatisfaction with tangible and visible perceptions, leading one to search for the deep currents that underly such perceptions. The article terms this way of thinking "depth perception." In Heavenly Torah, Heschel uses depth perception to reveal the currents of thought at the basis of the dispute between Rabbi Akiva's beit midrash and Rabbi Ishmael's beit midrash. However, Heschel does not merely use depth perception as an interpretive method; rather, he wishes to assert that it is the mode of thought used by the Sages. To this Heschel adds a call to his readers, exhorting them to adopt this way of thinking themselves. Therefore, the purpose of the book is not only to propose a new interpretation of a fundamental controversy in the world of Jewish thought, but also to bring about a change in thought, which Heschel sees as part of a larger process for the moral correction of the world. The superficiality of thought, Heschel claims, is what ultimately leads to the moral corruption of human society. Thus, in order to correct the poor moral situation of society, one must first and foremost change the predominant way of thinking. The article presents a close reading of some of the central ideas of Heavenly Torah, demonstrating the pivotal role played by depth perception in Heschel's analysis.

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2

Kaplan, Edward. "Healing Wounds: Reflections on Abraham Joshua Heschel and Interfaith Partnership in Poland." Religion and the Arts 12, no. 1 (2008): 411–19. http://dx.doi.org/10.1163/156852908x271169.

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AbstractAbraham Joshua Heschel (1907–1972) was born in Warsaw, Poland, in a devout Hasidic community and earned a doctorate in philosophy from the University of Berlin during Hitler's rise to power. He immigrated to the United States in 1940 and became a Judaic scholar, writer, teacher, theologian, and social activist. Heschel influenced the drafting of Nostra Aetate during the Second Vatican Council, and Christians and Jews saw Heschel as an embodiment of a Hebrew prophet. Yet Heschel himself was irremediably wounded by the Holocaust. He remained vulnerable, hypersensitive to other people's pain, bereft of consolation. Long impressed by a web of associations on the role of predominantly Roman Catholic Poles in the destruction of European Jews, I had to confront my own negative "imaginary" during eight days I recently spent in Poland, filled with Jewish content. Participation in an international, interfaith conference on Heschel at the University of Warsaw in June 2007, and in the Jewish culture festival in Krakow, managed to convince me that non-Jews could develop and help foster an authentic understanding of Judaism and the Jewish experience. Despite persistent memories of atrocities, my feelings toward Poland and the Poles underwent a transformation. If Heschel's wounds were not ultimately healed, at least my negative imaginary has begun to give way to a hopeful future.

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3

Almeida, Edson Fernando. "A noção de pathos divino em Abraham J. Heschel - DOI 10.5752/P.1983-2478.2014v10n17p128." INTERAÇÕES 10, no. 17 (August 31, 2015): 128–42. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p128.

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ResumoEste artigo tem como objetivo apresentar a noção de pathos divino no pensamento de Abraham J. Heschel. Foi a partir de uma abordagem fenomenológica da religião que Heschel encontrou um espaço de dignidade para o profetismo bíblico. Operando a partir dos pressupostos da crítica husserliana, Heschel descobriu no profeta bíblico alguém que compreende a si mesmo na situação de Deus, na preocupação divina, não nas ideias e conceitos que tenha a respeito de Deus. A tal situação Heschel chamou de pathos divino e a resposta a tal situação Heschel chamou de simpatia. A noção de pathos divino é o mais importante legado deixado pela filosofia da religião ou teologia profunda de Abraham Heschel.Palavras-Chave: Heschel. Pathos divino. Profetismo bíblico. Simpatia. AbstractThis article aims to present the notion of divine pathos in the thought of Abraham J. Heschel. It was from a phenomenological approach to religion that Heschel found a dignified space for biblical prophecy. Operating from the assumptions derived from Husserl's criticism, Heschel found in the biblical prophet someone who understands himself in God's situation, in the divine concern, not from ideas and concepts about God. This situation Heschel called the divine pathos and the answer to this situation Heschel called sympathy.The notion of divine pathos is the most important legacy of the philosophy of religion or profound theology of Abraham Joshua Heschel. Keywords: Heschel. Divine pathos. Biblical prophecy. Sympathy.

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4

Erlewine, Robert. "Reclaiming the Prophets: Cohen, Heschel, and Crossing the Theocentric/Neo-Humanist Divide." Journal of Jewish Thought and Philosophy 17, no. 2 (2009): 177–206. http://dx.doi.org/10.1163/105369909x12506863090477.

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AbstractIn this essay, I examine Hermann Cohen's and Abraham Joshua Heschel's respective accounts of the classical prophets of the Hebrew Bible, which contend with the Protestant biblical criticism of their day. Their accounts of the prophets are of central significance for their philosophies of Judaism, which mirror and oppose each other. This Auseinandersetzung addresses the often neglected topic of Jewish responses to German-Protestant biblical criticism and stresses the cogency of Heschel's thought. Additionally, examining Cohen and Heschel together problematizes the polarization between theocentrism and neo-humanism currently dominating the landscape of modern Jewish thought.

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5

Szczerbiński, Waldemar. "“Some are guilty but all are responsible” – A.J. Heschel’s opposition to all forms of persecution." Studia Europaea Gnesnensia, no. 25 (January 12, 2024): 109–23. http://dx.doi.org/10.14746/seg.2023.25.4.

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The main purpose of this article is to analyze racial persecution in the light of Heschel’s religious concept of equality. The Jewish thinker analyzes this problem based on the phenomenon of persecution of black people by the followers of monotheism in the United States, both by Jews and Christians. Heschel asks a fundamental question: How can a religious man persecute another man because of the color of his skin?

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6

Kimelman, Reuven. "Abraham Joshua Heschel's Theology of Judaism and the Rewriting of Jewish Intellectual History." Journal of Jewish Thought and Philosophy 17, no. 2 (2009): 207–38. http://dx.doi.org/10.1163/105369909x12506863090512.

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AbstractAbraham Joshua Heschel's oeuvre deals with the continuum of Jewish religious consciousness from the biblical and rabbinic periods through the kabbalistic and Hasidic ones with regard to God's concern for humanity. The goal of this study is to show how such a “Nachmanidean” reading has partially displaced the discontinuous “Maimonidean” reading promoted by Yehezkel Kaufman, Ephraim Urbach, and Gershom Scholem. The result is that Heschel's understanding of the development of Jewish theologizing is more influential now than it was during his lifetime. This study traces the growth of that development and explores how Heschel became the scholar-theologian who most succeeded in bridging the gap between scholarship and constructive theology.

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7

Pramuk, Christopher. "II. The Question of God in the Struggle for Racial Justice." Horizons 48, no. 1 (May 17, 2021): 172–94. http://dx.doi.org/10.1017/hor.2021.7.

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In March 1943, having narrowly escaped Europe three years earlier, Abraham Joshua Heschel published “The Meaning of This War,” his first essay in an American publication. The essay shows, quite remarkably, his full command of literary English. It also shows, as biographer Edward Kaplan remarks, that Heschel “had found his militant voice.” “Emblazoned over the gates of the world in which we live,” the essay begins, “is the escutcheon of the demons. The mark of Cain in the face of man has come to overshadow the likeness of God. There have never been so much guilt and distress, agony and terror. At no time has the earth been so soaked with blood.” Heschel's extraordinary life's witness, his whole body of work, traverses precisely this anthropological and theological knife's edge: The mark of Cain in the face of man has come to overshadow the likeness of God. Where is God? Or better, Who is God? in relation to the rapacious misuse and idolatrous distortion of human freedom? Or simply, Is God?

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8

Donald J. Moore S.J. "Heschel on Israel." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 1 (2009): 112–29. http://dx.doi.org/10.1353/sho.0.0006.

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9

Sevilla Godínez, Héctor. "EL PROBLEMA DE LA INSPIRACIÓN DIVINA EN EL MUNDO SECULAR. A.J. HESCHEL Y LA EXPERIENCIA PROFÉTICA." Revista Iberoamericana de Teología 19, no. 37 (July 3, 2023): 89–110. http://dx.doi.org/10.48102/ribet.19.37.2023.182.

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El artículo plantea el problema de la autenticidad de los profetas hebreos, centrando la atención en los planteamientos de Abraham Joshua Heschel, un filósofo y rabino del siglo XX. El texto muestra algunos aspectos del camino personal de Heschel para luego exponer distintos tópicos del misticismo judío. Asimismo, se particularizan las cualidades y estilos de los distintos profetas y se expone la valoración que Heschel realizó en torno a ellos. Por último, se destaca la cualidad de la persistencia del profeta, entendiéndola como un testimonio de compromiso al denunciar la incongruencia y la corrupción de su tiempo.

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10

Guerra, Danilo Dourado, and Emivaldo Silva Nogueira. "Filosofia da Religião em Abraham Joshua Heschel:." TEOLITERARIA - Revista de Literaturas e Teologias 11, no. 24 (November 1, 2021): 325–58. http://dx.doi.org/10.23925/2236-9937.2021v24p325-358.

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Nesse texto, na tentativa de compreensão do conceito metodológico de autodiscernimento encontrado na filosofia proposta por Abraham Joshua Heschel, objetivamos atentar para a sua compreensão do conceito de “Homem”, uma vez que o autodiscernimento pressupõe o homem que procura a sua essência transcendental. E mais ainda, para Heschel, a filosofia tem a função de analisar a religião como responsável pelas respostas fundamentais do homem, quando a religião deixa de fazer isso, ou ela se tornou ineficaz ou o homem moderno se tornou animalizado, indiscernido. Estrutura-se, pois, o fenômeno do Eclipse de Deus na modernidade. Inventariar tais matizes filosóficos à luz de Abraham Joshua Heschel torna-se o desafio por nós proposto na senda sequencial deste artigo.

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11

Sevilla Godínez, Héctor. "Teología y pathos: Heschel y su filosofía de la divinidad." Theoría. Revista del Colegio de Filosofía, no. 40 (June 21, 2021): 46–63. http://dx.doi.org/10.22201/ffyl.16656415p.2021.40.1509.

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Entre las principales aportaciones de Heschel está la de considerar el pathos de Dios, es decir, la conexión entre Dios y el hombre, a partir de la afectación emocional entre ambos. Además, la noción de que el hombre no es quien debe buscar a Dios, sino que le corresponde aceptar una alianza con Él, constituye el punto de partida de diversas reflexiones teológicas. Heredero del pensamiento judío oriental por ser miembro de una familia jasídica, Heschel ofreció un eslabón entre el pensamiento eurocéntrico y el asiático, y de manera muy concreta, entre la filosofía occidental de origen helénico y las aportaciones del pensamiento hebreo. De inicio, el artículo aborda la convicción de Heschel en torno a un Dios sin representaciones, que no se encuentre reducido con imágenes o esculturas; desde luego, al no existir recursos materiales para la simbolización de lo divino, Heschel propuso la conexión con su pathos o su emocionalidad. Tal concepto, abordado en la segunda sección de este texto, constituye el elemento central de la teología del rabino polaco y es la fuente de las principales críticas a su pensamiento. Por último, se alude el tipo de vínculo que corresponde a la relación entre el hombre y a Dios. A diferencia de otros teólogos, para Heschel no es el hombre el que debe buscar a Dios, sino que es Él quien está en búsqueda del hombre, ya sea para reiterar su Pacto o para refrendar su presencia

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12

Leone, Alexandre. "Torá, mística e razão em Heschel." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 2 (March 30, 2008): 13–24. http://dx.doi.org/10.17851/1982-3053.2.2.13-24.

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Qual a influência da mística judaica no pensamento de Abraham Joshua Heschel (1907-1972)? Durante os anos em que exerceu o cargo de professor do Departamento de Filosofia Judaica do Jewish Theological Seminary, em Nova Iorque, entre 1945 e 1972, o ano de sua morte, Heschel lecionou um curso cujo título é bem chamativo: Mística e Ética.

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13

Michael Marmur. "In Search of Heschel." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 1 (2009): 9–40. http://dx.doi.org/10.1353/sho.0.0000.

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14

Sevilla Godinez, Hector. "Judaísmo y compromiso sociopolítico en A. Heschel." OXÍMORA Revista Internacional de Ética y Política, no. 18 (January 2, 2021): 68–82. http://dx.doi.org/10.1344/oxi.2021.i18.32736.

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El presente texto tiene como finalidad mostrar la convergencia entre ética, política y mística judía. Para ello, se parte de un conjunto de reflexiones aportadas por Abraham Heschel, un rabino y filósofo polaco que vivó durante el siglo XX. El artículo se encuentra dividido en cuatro partes, abordando en primer lugar el compromiso ético y político que se desprende de la filosofía de la religión propuesta por Heschel. Posteriormente, se alude al valor de la acción y la implicación de lo religioso con lo social, de lo místico con lo político. En un tercer momento se enfatiza el sentido del servicio, entendido como aportes individuales para la construcción del bien comunitario. Por último, la atención se dirige a la invitación de Heschel para la promoción de la justicia y serán aludidos diversos aspectos de su relación con Luther King.

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15

Serran-Pagan y Fuentes, Cristobal. "Passion for Peace and Justice in the Prophetic Mysticism of Merton and Heschel." Religions 15, no. 4 (April 19, 2024): 507. http://dx.doi.org/10.3390/rel15040507.

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Thomas Merton’s interfaith dialogue with the Jewish rabbi Abraham Joshua Heschel sets a resonating example of how these two religious figures from the twentieth century can learn from each other and respect their theological differences while still finding common ground in their social critiques, as fully revealed in their more mature prophetic writings from the 1960s. The purpose of this article is to show how both Merton and Heschel found, in their sacred humanism, a final integration between their mystical quest for God and their passion as modern prophets to denounce the social injustices of their time. Merton and Heschel have become exemplar cases of creative interfaith dialogue and witnesses for justice. In so doing, I hope to demonstrate how their interfaith friendship brought them closer together when facing the Second Vatican Council’s efforts to write a major document like Nostra Aetate, or “in Our Time”.

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16

Nadine Ijaz and Paige Mawson. "Cultivating a Jewish Eco- Education Framework: The Toronto Heschel School’s Teaching and Learning Garden." Canadian Jewish Studies / Études juives canadiennes 29 (May 14, 2021): 112–39. http://dx.doi.org/10.25071/1916-0925.40171.

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Over the last century, global food systems have increasingly shifted towards a scientific, input-based industrial paradigm whose adverse ecological impacts are well documented. In response, global agricultural movements, such as the agroecology movement, have sought an integration of contemporary science and indigenous agricultural knowledges. Scholars in the field of Jewish ecology similarly propose that biblical Hebrew scripture may provide a framework for thinking about, and acting upon, issues of ecological sustainability in agriculture. In educational settings too, learning about ecology is increasingly approached in an intimate and tangible way in the form of school garden programs. In this work, we highlight the case of the Toronto Heschel School, a Canadian Jewish day school for children in which a Teaching and Learning Garden fosters student learning on ecology and their Jewish identity in tandem. Reporting the thematic results of qualitative interviews with two educators and five alumni from the Heschel School, this study highlights key similarities and differences between this school’s garden program and those taking place in secular school settings. Like secular school gardens, the Heschel program implements experiential, interdisciplinary learning activities within a scientific ecological knowledge (SEK) framework. That said, the Heschel program supplements and deepens these SEK activities with traditional ecological knowledge (TEK) rooted in Judaic traditional teachings. The resulting educational outcomes appear at once universally applicable while specifically relevant to the Jewish identities of learners.

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Sevilla Godínez, Héctor. "Significados de la filosofía y la religiosidad judía en A. Heschel." Estudios: filosofía, historia, letras 21, no. 145 (2023): 7. http://dx.doi.org/10.5347/01856383.0145.000308855.

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The Judaism has various cultural nuances, with implicit characteristics of the religious experience according to the philosophical perspective of Abraham Heschel. The text reviews some biographical and contextual aspects of Heschel, and alludes to the importance of knowledge, commitment and celebration in the Jewish worldview. Mysticism is linked to some specific attitudes of Jewish observance, such as willingness to study, following the Torah, and piety. The association between Judaism spiritual commitment and its intersectional conception of the infinite and the finite is emphasized.

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Sevilla Godínez, Héctor. "TEXTO Y PROFECÍA: EL SIGNIFICADO DE LA BIBLIA Y EL MISTERIO DE LOS PROFETAS SEGÚN ABRAHAM HESCHEL." Anales de Teología 22, no. 1 (June 30, 2020): 35–56. http://dx.doi.org/10.21703/2735-6345.2021.22.01.0002.

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En el presente artículo se explica la perspectiva que Abraham Heschel, rabino y filósofo polaco, propuso respecto a la Biblia. Se acentúan los elementos concretos que identifican a los profetas y su labor e influencia en el mundo hebreo. Aludiendo la relación entre texto y profecía, se argumentará de manera global en torno al valor de la Biblia como palabra de Dios y las implicaciones y límites filosóficos que derivan de una concepción semejante. Del mismo modo, con ánimo crítico se referirán algunos condicionamientos derivados de apartarse de la crítica en el ámbito religioso. Se menciona el sentido sagrado que Heschel observaba en las letras bíblicas, así como su reacción ante el juicio psicológico y sociológico que se ha hecho de los profetas. El texto tiene la pretensión, además, de mostrar algunos esbozos del pensamiento teológico y filosófico de Heschel, quien, a pesar de ser uno de los principales místicos del Siglo XX, ha sido poco conocido hasta ahora en América Latina.

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Fiano, Emanuel, and Samuel J. Kessler. "“My Program Is Still Broader Than the Sea”: Gershom Scholem’s Letters to Abraham Joshua Heschel, 1940–1953." New German Critique 50, no. 1 (February 1, 2023): 179–210. http://dx.doi.org/10.1215/0094033x-10140806.

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This study makes available for the first time five previously unknown letters from Gershom Scholem to Abraham Joshua Heschel, sent between 1940 and 1953. A contextualizing introduction precedes a transcription and annotated English translation of the original Hebrew letters. The letters printed here, along with two more from Heschel to Scholem that remain unpublished due to copyright issues, trace an arc of scholarly interaction that begins with gestures toward overlapping historical interest and ends with the silent acknowledgment of a methodological and more broadly intellectual distance.

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Schreiber, Monika. "A response to Susannah Heschel." Review of Rabbinic Judaism 13, no. 2 (2010): 231–35. http://dx.doi.org/10.1163/157007010x536294.

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21

Kaplan, Edward K. "Heschel & The Vietnam War." Tikkun 22, no. 4 (July 1, 2007): 14–16. http://dx.doi.org/10.1215/08879982-2007-4006.

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22

Neusner, Jacob. "Abraham Joshua Heschel. Prophetic Witness Spiritual Radical. Abraham Joshua Heschel in America, 1940–1972." Review of Rabbinic Judaism 11, no. 2 (2008): 316–24. http://dx.doi.org/10.1163/157007008786777659.

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23

Sevilla Godínez, Héctor. "El Dios de Heschel. Aproximaciones a lo absoluto." Metafísica y Persona, no. 26 (July 28, 2021): 33–51. http://dx.doi.org/10.24310/metyper.2021.vi26.10742.

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A partir de las reflexiones de Heschel, el artículo alude que no hay modo de demostrar a Dios, pero tampoco hay forma de eludir la encrucijada de su existencia y de su posible pasión por el hombre. El texto otorga especial atención en mostrar que la noción sobre la perfección o la eternidad de Dios están sujetas a la percepción humana condicionada. En ese sentido, no hay manera de conocer a Dios, sino a partir de la admisión de que es Él quien nos busca. La idea de Dios en Heschel, más que ser una conceptualización constituye una invitación a trascender la punzante fantasía de controlar lo inefable.

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24

Sevilla Godínez, Héctor. "Crítica de la religión sin espíritu: Heschel frente la institucionalización de Dios." Eidos 38 (April 25, 2023): 214–33. http://dx.doi.org/10.14482/eidos.38.986.916.

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El presente artículo pretende ofrecer un breve recorrido por algunos aspectos del pensamiento filosófico y teológico de Abraham Heschel, un rabino polaco del siglo XX, conocido por ser asesor y maestro espiritual de Luther King. El texto inicia presentando algunos aspectos biográficos y contextuales de la vida de Heschel. Luego de ello se aluden las pautas centrales de su crítica a la religión, resaltando la intención auténtica de la misma y mostrando los peligros de separarla de la razón. Se denuncia la simulación de Dios en las religiones y el daño social que estas ocasionan cuando no favorecen la autocrítica y eluden su colaboración en el desarrollo social.

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25

Faierstein, M. M. "ABRAHAM JOSHUA HESCHEL AND THE HOLOCAUST." Modern Judaism 19, no. 3 (January 1, 1999): 255–75. http://dx.doi.org/10.1093/mj/19.3.255.

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Erlewine, R. "The Legacy of Abraham Joshua Heschel." Tikkun 26, no. 4 (October 1, 2011): 11–39. http://dx.doi.org/10.1215/08879982-2011-4005.

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Eisen, Arnold. "RE–READING HESCHEL ON THE COMMANDMENTS." Modern Judaism 9, no. 1 (1989): 1–34. http://dx.doi.org/10.1093/mj/9.1.1.

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Novak, D. "The Theopolitics of Abraham Joshua Heschel." Modern Judaism 29, no. 1 (February 27, 2009): 106–16. http://dx.doi.org/10.1093/mj/kjn029.

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29

Wiskind, Ora. "A Hasidic Commentary on the Passover Haggadah for the New World." Journal of Jewish Thought and Philosophy 31, no. 2 (September 6, 2023): 233–60. http://dx.doi.org/10.1163/1477285x-12341352.

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Abstract Todat Yehoshua (1935), a Hasidic commentary on the Passover Haggadah by Rabbi Yehoshua Heschel Rabinowitz of Monastyrishche, Ukraine, later of Brownsville, New York, offers an important perspective on Orthodox experience in North America in the interwar period. On his reading, the Haggadah invites an understanding of history that recognizes and contends with all that is radically unholy: from secularism, enlightenment, and Zionism in the Jewish camp, to Marxism, communism, anarchy, Nazism, and contemporary antisemitism. As a Hasidic tsadik and émigré rabbi, R. Yehoshua Heschel sought to revitalize religion as an existentially vital facet of being, while encouraging those around him to forge a Jewish identity loyal to the past and empowered to rise to the challenges of the present.

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Guerra, Danilo Dourado, and Emivaldo Silva Nogueira. "O PROTÓTIPO PROFÉTICO VETEROTESTAMENTÁRIO NO PROCESSO DE HUMANIZAÇÃO EM ABRAHAM JOSHUA HESCHEL." Revista Caminhos - Revista de Ciências da Religião 18, no. 2 (August 19, 2020): 515. http://dx.doi.org/10.18224/cam.v18i2.7924.

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Este artigo tem como objetivo pesquisar na complexidade do pensamento religioso de Abraham Joshua Heschel a importância dos Profetas no processo de humanização a partir da visão judaica. Na abordagem hescheliana, os Profetas, protótipos imagéticos inseparáveis de sua elaboração filosófico-teológica, se constituem como chaves interpretativas para nosso tempo, sobretudo, quando relacionados ao processo de humanização do homem moderno e ao ato de rememorar seu imo divino. Esse rememorar, por sua vez, se transfigura no renovo do insight fundante, ferramenta primeva na constituição da religião e dos parâmetros éticos da humanidade. De forma conclusiva, perante o quadro animalizante que insistimos em reproduzir, Heschel faz-se voz profética hodierna. Seu vocativo assinala que os Profetas bíblicos podem se tornar uma fonte de inspiração ao homem que anseia humanizar-se.

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Neusner, Jacob. "Abraham Joshua Heschel: Essential Writing. Edited by Susannah Heschel. Maryknoll, NY: Orbis, 2011. 189 pages. $20.00 (paper)." Horizons 39, no. 1 (2012): 158–59. http://dx.doi.org/10.1017/s0360966900008859.

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32

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.

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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.

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Almeida, Edson Fernando de. "Abraham J. Heschel e a mística do pathos divino." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 17, no. 52 (May 13, 2019): 132–47. http://dx.doi.org/10.5752/p.2175-5841.2019v17n52p132-147.

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A categoria do pathos divino ganhou em Abraham Heschel sua expressão mais forte. O profeta não tem ideias e conceitos sobre Deus, o profeta é aquele que sofre uma ação transitiva de Deus. Não se trata de uma fusão com Deus, trata-se de ser afetado pelo pathos de Deus. Para Heschel a experiência mística é um êxtase do ser humano; a revelação é um êxtase de Deus. Não é Deus que é uma experiência do ser humano; o ser humano é que é uma experiência de Deus. Deriva daí não uma mística unitiva propriamente, mas uma mística simpatetica, que se traduz como resposta humana às dores de Deus nas dores do mundo. O que testemunham os profetas não é a essência do divino, mas seu pathos, sua concernência com a miséria humana. O pathos divino é como uma ponte lançada sobre o abismo que separa o ser humano de Deus.

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Blanchard, Joshua. "Heschel, Hiddenness, and the God of Israel." European Journal for Philosophy of Religion 8, no. 4 (December 22, 2016): 109–24. http://dx.doi.org/10.24204/ejpr.v8i4.1758.

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Drawing on the writings of the Jewish thinker, Abraham Joshua Heschel, I defend a partial response to the problem of divine hiddenness. A Jewish approach to divine love includes the thought that God desires meaningful relationship not only with individual persons, but also with communities of persons. In combination with John Schellenberg’s account of divine love, the admission of God’s desire for such relationships makes possible that a person may fail to believe that God exists not because of any individual failing, but because the individual is a member of a larger community that itself is culpable.

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Afset, Bente. "Abraham Joshua Heschel – beundret og omstridt." Tidsskrift for Teologi og Kirke 75, no. 01 (February 19, 2004): 35–50. http://dx.doi.org/10.18261/issn1504-2952-2004-01-04.

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Berthold-Bond, Daniel. "ABRAHAM JOSHUA HESCHEL, A PASSION FOR TRUTH." Review of Rabbinic Judaism 5, no. 2 (2002): 265–78. http://dx.doi.org/10.1163/15700700260253994.

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Kaplan, Edward. "Heschel on Vietnam Protest & Political Action." Tikkun 22, no. 5 (January 1, 2007): 15–16. http://dx.doi.org/10.1215/08879982-2007-5006.

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Umansky, Ellen M. "Book Review: Abraham Joshua Heschel: Essential Writings." Theological Studies 73, no. 2 (May 2012): 468–69. http://dx.doi.org/10.1177/004056391207300219.

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39

Green, A. "Abraham Joshua Heschel: Recasting Hasidism for Moderns." Modern Judaism 29, no. 1 (February 27, 2009): 62–79. http://dx.doi.org/10.1093/mj/kjn027.

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Idel, M. "Abraham J. Heschel on Mysticism and Hasidism." Modern Judaism 29, no. 1 (February 27, 2009): 80–105. http://dx.doi.org/10.1093/mj/kjn028.

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Erlewine, R. A. "Rediscovering Heschel: Theocentrism, Secularism, and Porous Thinking." Modern Judaism 32, no. 2 (May 1, 2012): 174–94. http://dx.doi.org/10.1093/mj/kjs013.

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42

Shanahan, Mary. "Abraham Heschel and the Phenomenon of Piety." Irish Theological Quarterly 79, no. 4 (September 23, 2014): 387–89. http://dx.doi.org/10.1177/0021140014543264c.

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Shandler, Jeffrey. "Heschel and Yiddish: A Struggle with Signification." Journal of Jewish Thought and Philosophy 2, no. 2 (1993): 245–99. http://dx.doi.org/10.1163/105369993790231175.

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44

Bahri, Media Zainul. "Depth Theology and Depth Islam: Abraham Joshua Heschel and Nurcholish Madjid on Religious Pluralism." Al-Albab 1, no. 1 (June 27, 2019): 57. http://dx.doi.org/10.24260/alalbab.v1i1.1127.

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The work attempts to elucidate the idea of religious pluralism of two very important figures in the traditions of Judaism and Islam: Abraham Joshua Heschel (1907-1972) and Nurcholish Madjid (1939-2005). Both figures are interesting to compare for some very important reasons. Although somewhat different, there is much in common between the two, especially in terms of their arguments on the issue of religious pluralism. Their ideas of religious pluralism are based on what the so- called “Depth Theology” (DT) and “Depth Islam” (DI). DT and DI are different from the usual theological dogmas that contain concepts and structures. DT and DI are not literal and superficial forms of religion. Their religious understanding went beyond the literal texts to look for the principles and spirit of religion in appreciating humanity, diversity and peace. In the context of inter-religious tensions due to suspicion, hatred, and hostility, the depth-theology of Heschel and the depth Islam of Madjid find their significance.

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Bahri, Media Zainul. "Depth Theology and Depth Islam: Abraham Joshua Heschel and Nurcholish Madjid on Religious Pluralism." Al-Albab 8, no. 1 (June 27, 2019): 57. http://dx.doi.org/10.24260/alalbab.v8i1.1127.

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The work attempts to elucidate the idea of religious pluralism of two very important figures in the traditions of Judaism and Islam: Abraham Joshua Heschel (1907-1972) and Nurcholish Madjid (1939-2005). Both figures are interesting to compare for some very important reasons. Although somewhat different, there is much in common between the two, especially in terms of their arguments on the issue of religious pluralism. Their ideas of religious pluralism are based on what the so- called “Depth Theology” (DT) and “Depth Islam” (DI). DT and DI are different from the usual theological dogmas that contain concepts and structures. DT and DI are not literal and superficial forms of religion. Their religious understanding went beyond the literal texts to look for the principles and spirit of religion in appreciating humanity, diversity and peace. In the context of inter-religious tensions due to suspicion, hatred, and hostility, the depth-theology of Heschel and the depth Islam of Madjid find their significance.

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Mayse, Ariel Evan, and Daniel Reiser. "Second Thoughts: Unknown Yiddish Texts and New Perspectives on the Study of Hasidism." Zutot 14, no. 1 (November 9, 2017): 88–98. http://dx.doi.org/10.1163/18750214-12141068.

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Abstract This study explores an important Hasidic manuscript rediscovered among the papers of Abraham Joshua Heschel at Duke University. The text, first noted by Heschel in the 1950s, is a collection of sermons by the famed tzaddik Judah Aryeh Leib Alter of Ger (d. 1905). These homilies are significant because they were transcribed by one of his disciples, in many cases capturing them in the original Yiddish. Comparing this alternative witness to Alter’s own Hebrew version (called Sefat emet), printed shortly after his death, reveals substantive differences in the sermons’ development, structure, and themes. But the manuscript’s importance extends beyond a critical new perspective on Alter’s teachings. It offers a snapshot of the processes behind the formation of Hasidic books, and calls for scholars to consider the unavoidable divergences between Hebrew and Yiddish, between orality and textuality, and the transmission of ideas from a teacher to his disciples, vectors of change that inhabit all Hasidic literature.

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Listkowska, Bożena. "Human being’s identity in relationship with God in a view of Abraham J. Heschel." Analiza i Egzystencja 44 (2018): 41–59. http://dx.doi.org/10.18276/aie.2018.44-03.

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Magid, S. "The Role of the Secular in Abraham Joshua Heschel's Theology: (Re)Reading Heschel After 9/11." Modern Judaism 29, no. 1 (February 27, 2009): 138–60. http://dx.doi.org/10.1093/mj/kjn021.

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Hazan, Maria Gloria, and Luiz Felipe Pondé. "A Presença de Deus no Ser Humano segundo Heschel." Veritas (Porto Alegre) 63, no. 1 (April 23, 2018): 121. http://dx.doi.org/10.15448/1984-6746.2018.1.29723.

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O artigo explora a relação do ser humano com o inefável e quais os caminhos para a presença de Deus na consciência religiosa, de acordo com Abraham Heschel, através da visão bíblica de mundo, nas seguintes categorias: sublime, maravilhoso, mistério, temor e glória. O resgate desses sentimentos dentro da religião é fundamental para a experiência da fé.

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BASARAN, Ismaıl. "Abraham Joshua Heschel Neo- Hasidik Bir Yahudi miydi?" İnsan ve Toplum Bilimleri Araştırmaları Dergisi 9, no. 3 (September 30, 2020): 2592–716. http://dx.doi.org/10.15869/itobiad.728929.

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