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Journal articles on the topic 'Kabbala'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Kilcher, Andreas B. "Der Name Gottes in der Kabbala." Evangelische Theologie 64, no. 5 (September 1, 2004): 346–61. http://dx.doi.org/10.14315/evth-2004-0504.

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ZusammenfassungDer Beitrag untersucht die zentrale theologische, mystische und magische Bedeutung des Gottesnamens in der Kabbala. Auf der sprachtheoretischen Prämisse, wonach die (hebräische) Sprache nicht bloß Welt abbildet, sondern vielmehr konstituiert, erweist sich der Gottesname als verdichtete Grundform des Seins schlechthin, d. h. als ein metaphysisches, primordiales Muster, das nicht nur dem gesamten Text der Thora (dem Geschriebenen), sondern auch der Welt (dem Geschaffenen) zugrunde liegt. Dies zu erkennen, und in den verborgenen Namen den verborgenen Gott zu finden erweist sich als das zentrale Projekt der Kabbala. In der sogenannten »christlichen Kabbala« der Frühen Neuzeit (z. B. Johannes Reuchlin) wird es übernommen, um aber mit den sprachtheoretischen und hermeneutischen Mitteln der jüdischen Kabbala im Namen Jesu eine christliche Uminterpretation des Gottesnamens zu erreichen. Dagegen nun wendet sich Martin Luther, dies auch mit einer antijüdischen Tendenz. Anders als Reuchlin, der in der Namenstheologie der Kabbala Judentum und Christentum verbunden sieht, setzt Luther polemisch das, was er als magisches Judentum der hebräischen Sprache und ihrer Buchstaben abwertet, gegen ein paulinisches Christentum des Glaubens und des Geistes.

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2

Fischer, Lars. "Adorno und die Kabbala." Journal of Jewish Studies 68, no. 2 (October 1, 2017): 417–19. http://dx.doi.org/10.18647/3338/jjs-2017.

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3

Kilcher, Andreas B. "Die Namen der Kabbala." Zeitschrift für Ideengeschichte 7, no. 1 (2013): 5–28. http://dx.doi.org/10.17104/1863-8937-2013-1-5.

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4

Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.

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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the canon of Jewish philosophy proper, exemplified by Yehuda Halevi or Maimonides. It is only after World War I that Gershom Scholem inaugurates the modern research of Kabbalah as »mysticism«, juxtaposed to philosophy and to the rationalistic traditions inJudaism.

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5

Magid, Shaul. "From Theosophy to Midrash: Lurianic Exegesis and the Garden of Eden." AJS Review 22, no. 1 (April 1997): 37–75. http://dx.doi.org/10.1017/s0364009400009223.

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Until now, the academic study of Lurianic kabbala has largely pursued three roads of inquiry. The first, following Scholem, has been the study of Lurianic kabbala as a mystical and eschatological response to the historical events of the Jewish expulsion from Spain in 1492, an event viewed as the root of the mystical heresy of Shabbtai Tzvi. The second pathway has been the scholarly analysis of Lurianic teaching as the most extreme example of kabbalistic theosophy, surpassing both the Zohar and Cordoverean Kabbala in its intricate and complex delineation of the cosmic world. The third approach has addressed the unusually complicated task of deciphering, categorizing, and pointing out the voluminous manuscripts of Luria's students, a literary oeuvre which is as diverse as it is complex. While all of these are important and contribute to the overall understanding of what is the most influential kabbalistic doctrine since the Zohar, I would like to approach the Lurianic material from a different perspective.

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6

Di Biase, Giuliana. "Henry More against the Lurianic Kabbalah. The Arguments in the Fundamenta." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (March 2022): 19–35. http://dx.doi.org/10.3280/sf2022-001002.

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The Cambridge Platonist Henry More was fiercely averse to the Lurianic Kabbalah, with which he became acquainted through the two tomes of the Kabbala denudata (1677; 1684). More contributed to the first tome substantially and was highly influential in shaping the reception of this work, edited by Christian Knorr von Rosenroth. He denounced the incompatibility of the Christian religion with Luria's system and in his last contribution, the Fundamenta, he put forward an apagogical argument meant to show the inconsistency of Luria's teaching. The article aims at exploring the nature of More's argument so as to highlight the philosophical essence of his criticism, the intention of which was to emphasize the incompatibility of the Kabbalah with any form of rational speculation. Luria's doctrine appeared to More to be a compromise between materialism and spiritualism, a sort of hybrid theory that was even worse than materialism, given its misleading theistic appearance as well as the lack of internal coherence. This compromise was also morally unacceptable, being symptomatic of weakness of the will.

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7

Magid, Shaul. "Lawrence Fine. Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship. Stanford: Stanford University Press, 2003. xiii, 480 pp." AJS Review 28, no. 2 (November 2004): 367–71. http://dx.doi.org/10.1017/s0364009404280217.

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It is perhaps unorthodox to begin a book review by citing something from the acknowledgments. In this case, however, I think it is quite apt. Describing his early foray into the study of Jewish mysticism, Lawrence Fine writes, “It was [Alexander] Altmann who said to me, in one of the earliest conversations I had with him after I arrived at Brandeis, that ‘nobody understands Lurianic Kabbala, not even Scholem,’ referring, of course to the preeminent historian of Jewish mysticism, Gershom Scholem.” It is a comment, I imagine, that Scholem may have even agreed with! In any case, Fine's book is an attempt, and one of the best to date, to try to make sense of the labyrinthine world of Lurianic Kabbala. Scholem argued that Lurianic metaphysics was a system developed as a response to historical phenomena, that is, the Jewish expulsion from Spain, and was largely a creative interpretation of, and commentary on, the Zohar. Neither Scholem nor his student Isaiah Tishby devoted any significant space to the historical context of Lurianic Kabbala or its particular cultural milieu, or the possibility of external influences on this mystical circle. Both assumed Luria had historiosophic and not cultural/historic concerns. This trajectory has, until recently, been the accepted framework of Lurianic scholarship.

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8

Benoit, Martine. "Martin Luther, Martin Luther und die Kabbala." Tsafon, no. 76 (December 1, 2018): 186–87. http://dx.doi.org/10.4000/tsafon.1518.

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9

Jung, Christian. "Wilhelm Schmidt-Biggemann, Geschichte der christlichen Kabbala." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 22 (December 31, 2019): 257–74. http://dx.doi.org/10.1075/bpjam.00053.jun.

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10

Kilcher, Andreas B. "Der Sprachmythos der Kabbala und die Ästhetische Moderne." Poetica 25, no. 3-4 (August 14, 1993): 237–61. http://dx.doi.org/10.30965/25890530-0250304002.

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11

Delor i Muns, Rosa M. "Salvador Espriu: una proposta entre el racionalisme cartesià, la moral pràctica de Sèneca i la mística jueva." Zeitschrift für Katalanistik 23 (July 1, 2010): 17–37. http://dx.doi.org/10.46586/zfk.2010.17-37.

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Summary: On the basis of a canon of readings recommended by Salvador Espriu himself, the 21st century reader is invited to participate in the poet’s creative process, which suggests an ethical line of social engagement that is mundane, rational and active and that is based on the conquest of the subject’s freedom. [Keywords: Subject, poetry, truth, dialectic, reason, self-analysis, organic-work, kabbala]

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12

Scholem, Gershom. "On Franz Rosenzweig and His Familiarity with Kabbala Literature." Naharaim 6, no. 1 (January 2012): 1–6. http://dx.doi.org/10.1515/naha-2012-0001.

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13

Schafir, S. "Entdeckungen beim Lernen der hebraischen Sprache und der Kabbala." Mokslo ir technikos raida 1, no. 1 (June 29, 2009): 102–23. http://dx.doi.org/10.3846/est.2009.09.

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14

Burmistrov, K. Yu. "“The Lord Breathed On The Face Of Underworld”: Maximilian Voloshin and Kabbala." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 125–49. http://dx.doi.org/10.17588/2076-9210.2021.1.125-149.

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The acquaintance of Maximilian Aleksandrovich Voloshin (1877–1932), one of the central figures in the history of Russian culture in the first third of the twentieth century, with the tradition of Western European esotericism, as well as with the concepts of Jewish Kabbalah, is still poorly understood. At the same time, it is known that they played an important role in his worldview and creativity. The article offers an analysis of several topics related to Kabbalah, which had a noticeable impact on the work of Voloshin. Particular attention is paid to the problem of establishing written sources of borrowings and interpretations of Kabbalistic ideas, clarifying concepts, as well as ways of transmitting elements of Kabbalah among European and Russian esotericists. Through the study of various works of Voloshin, his diary entries, drafts and correspondence, the names of esoteric authors who are especially important for the study of this topic have been identified (E.P. Blavatsky, A. Fabre d'Olivet, A. Franck, Eliphas Levi and etc.). Through a thorough analysis of the methods of perception and transmission of the ideas of Kabbalah among European esotericists, it was shown that, strange as it may seem, the result of studying such sources and their interpretation by Voloshin was a fairly accurate and adequate use of Kabbalistic concepts both in theoretical works and in poetry.

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15

Willard, Thomas. "Gershom Scholem, Origins of the Kabbalah, ed. R. J. Zwi Werblowsky, trans. Allan Arkush with a new foreword by David Biale. Princeton Classics, 38. Princeton, NJ, and Oxford: Princeton University Press, 2019, pp., xxi, 487." Mediaevistik 32, no. 1 (January 1, 2020): 403–5. http://dx.doi.org/10.3726/med.2019.01.87.

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Gershom Scholem (1897–1982) liked to tell the story of a visit he once made to the Berlin rabbi famed for his knowledge <?page nr="404"?>of Jewish mysticism. Scholem was still a young man and was just beginning to read books on the subject. When he saw a shelf of books on Kabbalah, he asked enthusiastically about them. “Dieser Quatsch?” the rabbi asked. “I should waste time reading nonsense like this?” Scholem raised his eyebrows, thinking, as he would later say, “Here was a field where I could make an impression.” He went on to write a doctoral dissertation (Munich 1922) on the Sefer ha Bahir (“Book of the Brightness”), traditionally dated to the first centuries of the Common Era. He moved to Jerusalem in 1923, two years before the Hebrew University was officially opened there. He became its librarian and then its first professor of Jewish mysticism, a post he held for more the next four decades. He wrote many influential books and articles on aspects of Jewish culture, but arguably the most ambitious and significant was Ursprung und Anfänge der Kabbala (1962), of which the English translation was first published in 1987. In the introduction to this second reprinting, David Biale, Professor of Jewish History at the University of California at Davis, calls it “a maximum opus.”

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16

Bullock, Marcus, Eveline Goodman-Thau, Gerd Mattenklott, and Christoph Schulte. "Kabbala oder die Literatur der Romantik: Zwischen Magie und Trope." German Studies Review 25, no. 1 (February 2002): 121. http://dx.doi.org/10.2307/1433260.

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17

Horwitz, Rivka. "On Kabbala and Myth in 19th Century Germany: Isaac Bernays." Proceedings of the American Academy for Jewish Research 59 (1993): 137. http://dx.doi.org/10.2307/3622715.

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18

Döhn, Raphael. "Die Wahrheit des fiktionalen Mythos." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 3 (September 1, 2021): 316–28. http://dx.doi.org/10.1515/nzsth-2021-0018.

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Zusammenfassung Dieser Beitrag fokussiert den von Hans Jonas in Der Gottesbegriff nach Auschwitz. Eine jüdische Stimme als Antwort auf die Theodizeefrage skizzierten Mythos und setzt ihn in Beziehung zu Fiktionalitätsdiskursen. An die Darstellung und Erläuterung des Mythos schließen sich Ausführungen zu den ihm zugrundeliegenden Quellen (u. a. Gnosis, Kabbala, Hegel) sowie zu Jonas’ eigenen Reflexionen zur Textgattung und zu den Kernaussagen des Mythos an. Nach einer christlich-theologischen Würdigung der jonasschen Religionsphilosophie wird der Mythos unter Bezugnahme auf Fiktionalitätsdiskurse betrachtet und auf Berührungspunkte mit jüdischen, christlichen und gnostischen Weltentstehungs- und Welterklärungserzählungen aufmerksam gemacht.

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19

Vág, András. "Jicchák Luria és körének útjai az istenhez." Opuscula Theologica et Scientifica 1, no. 1 (May 8, 2023): 63–84. http://dx.doi.org/10.59531/ots.2023.1.1.63-84.

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Ez az írás az első része annak a kétrészes tanulmánynak, ami a zsidó misztika legismertebb alakjának, Jicchák Luriának, Cfátban folytatott tevékenységeit foglalja össze. Ebben az első részben a szerző betekintést nyújt – vallási vezetőként, a kabbala innovatív formálójaként és tanítójaként, valamint a helyi zsidó közösség tagjaként betöltött – különféle szerepeibe. Ennek során bemutat néhány részletet abból, hogy mit csinált, hogyan töltötte idejét cfáti évei alatt. A tanulmány nyomon követi az – általa megújított, majd a cfáti kabbalistákkal megismertetett – legfontosabb rituálék és vallási szokások céljait és üzeneteit is, melyeket nem csak elterjesztett, hanem vezette és gyakorolta is azokat.

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20

Kilcher, Andreas. "Franz Joseph Molitors Kabbala-Projekt vor dem Hintergrund seiner intellektuellen Biographie." Zeitschrift für Religions- und Geistesgeschichte 55, no. 2 (2003): 138–66. http://dx.doi.org/10.1163/157007303764777817.

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21

Maczelka, Csaba. "Kabbala, tudomány és utópia: Margaret Cavendish és a The Blazing World (1666)." Apertura 12, no. 4 (2017): 1–18. http://dx.doi.org/10.31176/apertura.2017.12.4.4.

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A jelen dolgozat Margaret Cavendish The Blazing World (1666/1668) című utópiáját értelmezi az utópikus irodalom és a kabbala hagyományának 17. század közepi kontextusában, ugyanakkor reflektál a szöveghez kapcsolódó, a tudomány és az irodalom korabeli viszonyát illető kérdésekre is. Mindkét hagyományban és így Cavendish szövegében is kiemelt szerepet kap a „teremtés” általános fogalma, melynek hátterében az inventio retorikai fogalmának korábban már Bacon által is jelentősen módosított, majd Cavendishnél még radikálisabban megújított értelme áll. Ám Cavendish az irodalmi szöveg hangsúlyozott és ünnepelt, a Kabbalában is központi szerepet játszó teremtő funkciója ellenére, különösen a szöveg legönreflexívebb pillanatában, mintha kétkedést is kifejezne e teremtés hatásával kapcsolatban. Ennek köszönhetően utópiája a kritikai utópia egyik igen izgalmas korai példájának is tekinthető.

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22

Hambrook, Glyn. "‘Practical Kabbala’: A translation into English of Leopoldo Lugones’s ‘Kábala práctica’ (1897)." Short Fiction in Theory & Practice 4, no. 1 (April 1, 2014): 93–104. http://dx.doi.org/10.1386/fict.4.1.93_1.

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23

Schäfer, Peter. "Tochter, Schwester, Braut und Mutter. Bilder der Weiblichkeit Gottes in der frühen Kabbala." Saeculum 49, no. 2 (December 1998): 259–79. http://dx.doi.org/10.7788/saeculum.1998.49.2.259.

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24

Gauthier, François. "Véronique Altglas, From Yoga to Kabbala. Religious exoticism and the logics of bricolage." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 247–50. http://dx.doi.org/10.4000/assr.48367.

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25

Robinson, Ira. "KABBALA AND SCIENCE IN SEFER HA-BERIT: A MODERNIZATION STRATEGY FOR ORTHODOX JEWS." Modern Judaism 9, no. 3 (1989): 275–88. http://dx.doi.org/10.1093/mj/9.3.275.

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26

Marchesoni, Stefano. "Benjamin–Agamben: Politik, Messianismus, Kabbala ed. by Vittoria Borsò et al. (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 31, no. 3 (2013): 189–92. http://dx.doi.org/10.1353/sho.2013.0047.

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27

Waldinger, Albert. "Decoding self." Babel. Revue internationale de la traduction / International Journal of Translation 41, no. 3 (January 1, 1995): 149–60. http://dx.doi.org/10.1075/babel.41.3.04wal.

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Cet article, "Déchiffrage de soi: 'Feuille de l'herbe' en hébreu", s'occupe de la contribution de Shimon Halkin à la littérature hébraïque en tant que traducteur de la poésie de Walt Whitman, lui en dehors de cette tradition pendant que Halkin traduit de ses profondeurs kabbalistiques. Donc, sa traduction apporte un renouvellement linguistique, stylistique et culturel au système littéraire cible, un apport "hors série" censé à enrichir le style "régnant." Il a accompli cette translation par l'utilisation de la kabbala, au sein de sa propre culture, et par un sens aigu de la souffrance juive moderne. On peut donc voir la lecture de Whitman en hébreu, aussi bien que celle d'autres oeuvres de littérature moderne que Halkin a traduit, comme un essai de porter remède à cette douleur et son traducteur comme un apporteur d'espoir et de soulagement.

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28

Horwitz, Rivka. "From Hegelianism to a Revolutionary Understanding of Judaism: Franz Rosenzweig’s Attitude toward Kabbala and Myth." Modern Judaism - A Journal of Jewish Ideas and Experience 26, no. 1 (February 1, 2006): 31–54. http://dx.doi.org/10.1093/mj/kjj003.

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Schafer, P. "Daughter, sister, bride, and mother: images of the femininity of God in the early Kabbala." Journal of the American Academy of Religion 68, no. 2 (June 1, 2000): 221–42. http://dx.doi.org/10.1093/jaar/68.2.221.

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Schafer, P. "Daughter, Sister, Bride, and Mother: Images of the Femininity of God in the Early Kabbala." Journal of the American Academy of Religion 68, no. 2 (June 1, 2000): 221–42. http://dx.doi.org/10.1093/jaarel/68.2.221.

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31

Edwards, Anthony C. "Themes of transpersonal quest in Dan Brown’sThe Da Vinci Code." Transpersonal Psychology Review 11, no. 1 (2007): 70–79. http://dx.doi.org/10.53841/bpstran.2007.11.1.70.

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There exist many reasons why transpersonal psychologists can benefit greatly from study of Dan Brown’sThe Da Vinci Code.Seen from a superficial angle, the most obvious aspect of a theme that will be of interest to transpersonal psychology is the reference to the feminine in the Divine. However, at a deeper level, the quest for the feminine inThe Da Vinci Codemay be understood as a search for repressed contents of a creative unconscious mind. References to the Kabbala and word-play inThe Da Vinci Code,linked with the feminine person of Sophie Neveu, help to clarify this point. It is true that there are questionable assertions and scholarship behind this novel, but that does not alter its potential to offer much study for the transpersonal psychologist. Questionable etymologies of the word ‘Paganism’ are presented in the novel, and there are odd portrayals of Opus Dei, but both may be defended when one understandsThe Da Vinci Codenot as a narrative factual exposition, but as an account of a quest to find undiscovered unconscious potential.

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Bultman, Dana C. "Shipwreck as Heresy: Placing Gongora's Poetry in the Wake of Renaissance Epic, Fray Luis, and the Christian Kabbala." Hispanic Review 70, no. 3 (2002): 439. http://dx.doi.org/10.2307/3247211.

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Löwy, Michael. "GOODMAN-THAU (Eveline), MATTENKLOTT (Gert), SCHULTE (Christoph), hrsg., Kabbala und die Literatur der Romantik. Zwischen Magie und Trope." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 92. http://dx.doi.org/10.4000/assr.20302.

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Idel, Moshe. "“One from a town, two from a clan” — the diffusion of lurianic Kabbala and Sabbateanism: A Re-Examination." Jewish History 7, no. 2 (September 1993): 79–104. http://dx.doi.org/10.1007/bf01844623.

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Shaari, Shahrul Anuar. "Falsafah Mistik Sinkretisme: Penelitian terhadap Struktur Segi Empat Pada Ilustrasi Visual dalam Manuskrip "Pelaga Lembu"." Melayu: Jurnal Antarabangsa Dunia Melayu 16, no. 1 (January 1, 2023): 79–104. http://dx.doi.org/10.37052/jm.16(1)no4.

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Dimensi kesenian tradisi alam Melayu terkenal dengan kepelbagaian unsur kepercayaan mistik sinkritisme, sekali gus mencerminkan wajah pemikiran akal budaya masyarakat setempat. Amalan yang bercampur baur dan merentas budaya ini dimanifestasikan dalam setiap disiplin ilmu melalui sistem tanda visual yang telah lama wujud sehingga menimbulkan kekeliruan antara yang benar dan batil. Kajian dalam konteks seni visual ini akan melibatkan beberapa struktur asas segi empat dalam amalan menterjemahkan imejan visual, khususnya kesan ilusi optikal yang terdapat ilustrasi visual tanda bab dan wafak yang terdapat dalam manuskrip “Pelaga Lembu” dari Kelantan-Patani, simpanan Pusat Kebangsaan Manuskrip Melayu, Perpustakaan Negara Malaysia. Sistem tanda dan makna pada elemen ini diinterpretasi menerusi kaedah teoritikal daripada kerangka Semiotik Model Inderalogi. Setiap kerangka asas segi empat yang menjadi struktur pengukuhan komponen visual dicerakinkan dalam galur ilmu pengetahuan bersifat langka. Bagi mengimbangi pengaruh konsep mistik sinkritisime dalam meterial kesenian tradisi secara ilmiah, maka pengkaji turut melihat pengertian makna unsur ini menerusi pelbagai perspektif budaya yang pernah mendiami budaya Melayu. Hasil kajian mendapati bahawa berlaku pertindihan nilai makna berganda daripada laras falsafah Pythagoras, tasawuf, Hindu-Buddha, Kabbala, animisme dan pengaruh Israiliyat, telah diolah dan diterima secara sistematik menjadi teras akal budi dan sebati.

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van Hoorn, Tanja. "Auch eine Dialektik der Aufklärung. Wie W.G. Sebald Georg Wilhelm Steller zwischen Kabbala und magischer Medizin verortet (,,Nach der Natur”)." Zeitschrift für Germanistik 19, no. 1 (January 1, 2009): 108–20. http://dx.doi.org/10.3726/92124_108.

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Hasselhoff, Görge K. "Wilhelm Schmidt-Biggemann, Geschichte der christlichen Kabbala, Bd. 1: 15.–16. Jahrhundert; Bd. 2: 1600–1650; Bd. 3: 1660–1850." Philosophisches Jahrbuch 121, no. 1 (2014): 223–25. http://dx.doi.org/10.5771/0031-8183-2014-1-223.

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38

Ketzer, Estevan Negreiros. "Muro em queda: Projeto para uma teoria da linguagem em Walter Benjamin/ Wall falling: Project for a theory of language in Walter Benjamin." Cadernos Benjaminianos 14, no. 2 (February 25, 2019): 127. http://dx.doi.org/10.17851/2179-8478.14.2.127-138.

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Resumo: O presente artigo propõe pensar os elementos iniciais no pensamento de Walter Benjamin acerca de uma teoria da linguagem. A questão a partir da qual o centro de sua indagação passa a ser a superficialidade e a falta de vinculação do ser humano com o ato nominativo, vulgarizando-se no decorrer do tempo, obtendo seu ápice na era moderna. A ideia na qual o ser humano se afastou de sua essência está relacionada a uma indistinção da realidade a partir da tradição grega do logos. Como crítica ao fundamento grego, Benjamin recorre à tradição da ciência cabalística hebraica ao realizar uma leitura do capítulo primeiro do pentateuco.Palavras chave: Walter Benjamin; Teoria da Linguagem; Cabala; Pentateuco.Abstract: The present article proposes to think the initial elements in Walter Benjamin’s thought on a theory of the language. The question from which the center of his inquiry becomes the superficiality and lack of attachment of the human being to the nominative act, becoming without value through the time, getting its apex in the modern age. The idea in which the human being departed from its essence is related to an indistinction of reality from the Greek tradition of logos. As a criticism of the Greek foundation, Benjamin resorts to the Hebrew Kabbalistic tradition to read the first chapter of the Pentateuch.Keywords: Walter Benjamin; Language Theory; Kabbala; Pentateuch.

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Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.

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Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.

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Praet, Danny. "Kabbala loculariter Denudata E.T.A. Hoffmann’s ironical use of Rosicrucianism, alchemy and esoteric philosophy as narrative substructures in Die Irrungen and Die Geheimnisse." Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 79, no. 2 (June 2005): 253–85. http://dx.doi.org/10.1007/bf03374702.

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Neumann, Bernd. "Der Blick des großen Alexander, die jüdische Assimilation und die „kosmische Verfügbarkeit des Weibes“: Franz Kafkas letzter Roman Das Schloß als das Ende einer „neuen Kabbala“?" Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 79, no. 2 (June 2005): 307–40. http://dx.doi.org/10.1007/bf03374704.

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Andersson, Bo. "Bo Andersson, review of Wilhelm Schmidt-Biggemann:Geschichte der christlichen Kabbala. Band 1:15. und 16. Jahrhundert(Clavis Pansophiae, 10,1). Stuttgart-Bad Cannstatt: frommann-holzboog, 2012. ISBN 978–3-7728–2569–9. 699 S.Geschichte der christlichen Kabbala. Bd. 2:1600 – 1660(Clavis Pansophiae, 10,2). Stuttgart-Bad Cannstatt: frommann-holzboog, 2013. ISBN 978–3-7728–2570–5. 383 S." Studia Neophilologica 86, no. 1 (January 2, 2014): 102–6. http://dx.doi.org/10.1080/00393274.2014.900963.

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Karlsson, Thomas. "Kabbalah in Sweden." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 88–97. http://dx.doi.org/10.30674/scripta.67329.

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This article examines the history of Kabbalah in Sweden. The reader is presented with an overall view to Kabbalah in Sweden: first, the Johannes Bureus and the Nordic Kabbalah, Kabbalah after Bureus, Kabbalistic literature, and last, Kabbalah in Sweden today. When the Kabbalah reached Sweden it was mainly the non-Jewish Kabbalah that gained influence, even if its Jewish roots were acknowledged. Johannes Bureus unites, in a similar fashion as do the Christian Kabbalists in continental Europe, Christian motifs with the symbolic world of the Kabbalah. Bureus, however, adds runes, ancient Norse gods and Gothic ideas in his own unique manner. The Kabbalah invites speculation and the search for correspondences which has caused the Kabbalah in Sweden to be united with a number of other traditions. Bureus combined the Kabbalah with runes and Gothicism; in the eighteenth and nineteenth centuries we can find the Kabbalah in Freemasonry and Esoteric societies, while the Kabbalah in the twentieth century and onwards has been associated with New Age, Parapsychology and Indian Mysticism. Apart from Bureus, most Kabbalists in Sweden have followed the trends that flourished in the rest of the world. Bureus was the first to create a specifically Swedish interpretation of the Kabbalah.

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Chajes, J. H. "Kabbalah Practices / Practical Kabbalah." Aries 19, no. 1 (January 2, 2019): 112–45. http://dx.doi.org/10.1163/15700593-01901005.

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Abstract Kabbalistic trees—ilanot, in Hebrew—are not merely arboreal diagrams illustrating the sefirot and other symbols associated with them. By the fifteenth century, the term ilan (singular) referred to a genre of kabbalistic creativity that fused this schema with a specific medium: an ilan was a diagram of the sefirot inscribed on a parchment sheet or rotulus. Ilanot had a variety of functions, from meditative to mnemonic. The present essay isolates a common element in the various uses of ilanot: they are performative, ritually-used artefacts. The ilan is thus a tool of kabbalistic practice, but is it to be considered part of so-called “Practical Kabbalah”? By the nineteenth century, ilanot were being produced specifically to serve as amulets; these apotropaic rotuli are certainly classifiable as artefacts of Practical Kabbalah. Ilanot not produced as amulets are best regarded as magical—but in the sense that they facilitate opportunities for ritual identification with the divine image that they map, and therefore participation in and manipulation of the divine.

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Sewell, John. "Wilhelm Schmidt-Biggemann. Geschichte der christlichen Kabbala, Band 2: 1600–1660. Clavis Pansophiae 10.2. Stuttgart: Frommann-Holzboog, 2013. 384 pp. €128. ISBN: 978-3-7728-2541-5." Renaissance Quarterly 67, no. 2 (2014): 659–60. http://dx.doi.org/10.1086/677478.

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Harari, Yuval. "“Practical Kabbalah” and the Jewish Tradition of Magic." Aries 19, no. 1 (January 2, 2019): 38–82. http://dx.doi.org/10.1163/15700593-01901003.

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Abstract This article deals with the Jewish tradition of magic and its relationship with Kabbalah.1 It begins by clarifying internal and external views of magic in Judaism, the place of “Kabbalah” and “kabbalists” in the traditional Jewish discourse of ritual power, and the role of “practical Kabbalah” in Israel’s market of New Age spiritual therapies. The focus is on the mutual relationships between the conceptual and performative foundations of Jewish magic practice and Kabbalah, as well as on Kabbalah’s actual influence on the Jewish tradition of magic.

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Gershowitz, Uri. "Kabbalah and Philosophy in the Early Works of Salomon Maimon." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 342–61. http://dx.doi.org/10.22363/2313-2302-2020-24-3-342-361.

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Until recent times, the collection of Salomon Maimons early works written in Hebrew, Hesheq Shelomo , was not included into the scientific circulation. An article of professor Gideon Freudenthal on the formation of the young Maimon, filled this lacuna, proving the importance of the analysis of philosophers early works for the comprehension of his literary heritage in general. Freudenthal had studied and published Maimons introduction to Hesheq Shelomo , and then one of the collections treatises, Maаse Livnat ha-Sаppir , consecrated to the ideas and notions of kabbalah (published at the end of 2019). In his analysis Freudenthal had focused on Maimons rational interpretation of kabbalah. The present article represents an attempt to expand Freudenthals research, adding an analysis of another aspect of young Maimons thought. We will try to show that kabbalah, generally understood by early Maimon as ancient Jewish knowledge, had, according to the thinker, to complete philosophy and mitigate arising in it problems. In his early works Maimon was not only criticizing widely occurring profane kabbalah, but also Maimonides philosophy. According to Maimon, it is not possible to understand the true kabbalah without philosophy, but philosophical knowledge is not complete and often erroneous without kabbalah: the true kabbalah rectifies and adjusts it. The critic of Aristotelianism and its derivate, proposed by Maimon in his early works (probably under the influence of Hasdai Crescas), can add clarity to the understanding of the development of his philosophical thought in the late period.

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Burmistrov, Konstantin Yu. "Moshe Cordovero’s Kabbalah and its reception in Europe at the end of the 17th century." Philosophy Journal 15, no. 1 (2022): 21–36. http://dx.doi.org/10.21146/2072-0726-2022-15-1-21-36.

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Moshe ben Ya’akov Cordovero (1522–1570) was one of the most influential Kabbalists of the 16th century living in Safed in Northern Galilee (Ottoman Empire). The systematic explanation of the basic concepts of Kabbalah that he proposed had a significant impact on the subsequent development of Kabbalah. A characteristic feature of the views of Cordovero and his followers was the desire to “demythologize” Kabbalah, to create a synthesis of earlier views and to develop a unified speculative theory on their basis. At the same time, since the end of the 16th century, the Kabbalah school of Yitzhak Luria has gained increasing influence, striving to offer a completely new interpretation of the basic concepts of this teaching by remythologizing it. As a rule, it is believed that it was Luria’s Kabbalah that was at the center of interests of Christian researchers of Kabbalah of the 17th century, who in turn influenced the views of a number of European philosophers (H. More, G.W. Leibniz, J. Locke, F.C. Oetinger, F.X. von Baader, F.W.J. Schelling, F.J. Molitor and others). The article attempts to revise this idea and show that Cordovero’s Kabbalah was also very significant for the European thinkers of the 17th century, who were engaged in the translation and interpretation of Kabbalistic writings. The article is based on the analysis of the original Hebrew sources, as well as the Latin translations, made in the late 17th century.

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Moreno-Szypowska, Jadwiga Clea. "Kabała a mistycyzm." Filozofia Chrześcijańska 19 (November 30, 2022): 87–119. http://dx.doi.org/10.14746/fc.2022.19.5.

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The article "Kabbalah and mysticism" is divided into three parts, in which the general understanding of Kabbalah based on mysticism is presented. The first is devoted to the general definition of mysticism, wanting to reflect on this: Is Kabbalah one? In order to be able to answer this question, the author gives voice to the more important scholars of Judaism who have dealt with this issue or are still dealing with it. They are clearly characterizing what mysticism is, they try to create an equivalent explanation of Kabbalah, thus showing its specificity. Once confirmed that Kabbalah can be considered a kind of mysticism, the author moves on to the second part, in which she presents the basic sources of mysticism of Kabbalah. It discusses the most important items of rabbinic and non-rabbinic literature, showing how the non-rabbinic is continuator of the rabbinic. The third part of the article focuses on a deeper description of the initial types of mysticism: creation, chariot and body, which form the foundation for the later mysticism of word and letter. The mysticism of words and letters is kabbalah, that is, the hermeneutical art of biblical exegesis, based on the properties of the Hebrew alphabet and language, as God's tool for knowing Him. The article is based on the considerations of such authors as: Gershom Scholem, Roland Goetschel, Joseph Dan, Charles Mopsik, Marc-Alain Ouaknin, or the controversial Moshe Idel.

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Chajes, J. H. (Yossi), and Yuval Harari. "Practical Kabbalah." Aries 19, no. 1 (January 2, 2019): 1–5. http://dx.doi.org/10.1163/15700593-01901001.

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