Relevant bibliographies by topics / Sefirah period

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Academic literature on the topic 'Sefirah period'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Sefirah period"

1

Chajes, J. H. "Spheres, Sefirot, and the Imaginal Astronomical Discourse of Classical Kabbalah." Harvard Theological Review 113, no. 2 (April 2020): 230–62. http://dx.doi.org/10.1017/s0017816020000061.

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AbstractThe medieval expression of Jewish esotericism known as Kabbalah is distinguished by its imaging of the divine as ten hypostatic sefirot that structure the Godhead and generate the cosmos. Since Gershom Scholem, the preeminent twentieth-century scholar of Kabbalah, declared the term sefirah (sg.) as deriving from “sapphire”—pointedly rejecting its connection to the Greek σφαῖρα—scholars have paid scant attention to the profound indebtedness of the visual and verbal lexicon of the kabbalists to the Greco-Arabic scientific tradition. The present paper seeks to redress this neglect through an examination of the appropriation of the diagrammatic-iconographical and rhetorical languages of astronomy and natural philosophy in medieval and early modern kabbalistic discourse. This study will place particular emphasis on the adoption-adaptation and ontologization of the dominant schemata of these most prestigious fields of medieval science by classical kabbalists, what it reveals about their self-understanding, and how it contributed to the perception of Kabbalah as a “divine science” well into the early modern period.
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2

Weiss, Judith. "The Shekhina and Other Divine Female Figures in the Late Middle Ages: A Synchronic Account." Religions 13, no. 12 (December 2, 2022): 1180. http://dx.doi.org/10.3390/rel13121180.

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Medieval Kabbalistic literature, especially from the last third of the thirteenth century onwards, was very much preoccupied with the notion of a lower-most Sefirah which was perceived by the Kabbalists as female in terms of gender, a notion commonly referred to in scholarship as “Shekhina”. An important scholarly attempt to account for the appearance of this highly gendered version of the notion within medieval kabbalistic literature, focused on the somewhat earlier surge in devotion to Mary in the Christian west. This article proposes a different and much wider perspective on this question, contending that both the Christian preoccupation with Mary as well as the Jewish gendering of the Kabbalistic Shekhina, should both be seen as reflecting the various vicissitudes related to women and female gender concepts characterizing the medieval west in this period. Specifically, the article focuses on late medieval Christian literature describing divine or semi-divine female figures who were designated by Barbara Newman as ‘Goddesses’, suggesting that this literary trend, which is yet another reflection of the aforementioned preoccupation with women and female gender concepts in this period, could shed light on the gendering of the Shekhina in the Kabbalistic literature.
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3

BEKTAŞ, Ayda. "Mulkiye Graduated Ambassadors in Three Periods: A Comparative Social History." Belgi Dergisi, June 27, 2022. http://dx.doi.org/10.33431/belgi.1117340.

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Modernleşme sürecine girildiği III. Selim döneminden itibaren, devletin yönetimini oluşturan seyfiye, ilmiye ve kalemiyenin yaşadığı dönüşümler her kurum için farklı gerçekleşmiştir. Süreç içerisinde kalemiye, geçirdiği değişimlerle birlikte sivil bürokrasiye dönüşmeye ve Mülkiye olarak adlandırılmaya başlamıştır. 19. yüzyıl Osmanlı idaresinde yeni bir güç odağı olmaya başlayan Mülkiye, Osmanlı Devleti’nin yeni idari teşkilatlanmasında yönetici sınıfın önemli bir kolunu oluşturmuştur. Bu anlamda bu çalışma, devletin yeniden inşa sürecinde önemli roller üstlenen Mülkiye sınıfına odaklanmaktadır. Bu makale kapsamında 1877 ile 1935 yılları arasında Mekteb-i Mülkiye’den mezun olarak son dönem Osmanlı İmparatorluğu’nda ve erken cumhuriyet döneminde sefir olarak görev yapan diplomatların sosyal tarihinin aydınlatılması amaçlanmaktadır. 19. yüzyılın sonlarında kurumsallaşma ve profesyonelleşme sürecini hızla devam ettiren Osmanlı idaresinin nitelikli personel ihtiyacının artmasına paralel olarak, Mekteb-i Mülkiye gibi modern okullardan mezun olan, ehliyet ve liyakat sahibi sefirlerin önemi artmıştır. Bu bağlamda, çalışmada Mekteb-i Mülkiye’nin 1877-1935 arasındaki mezunlarının sicill-i ahval kayıtlarının incelenmesiyle tespit edilen ve üç farklı dönemde (1877-1908, 1909-1923 ve 1924-1935) diplomatik kadrolarda sefir olarak çalışan otuz dört diplomat incelenecektir. Ele alınan otuz dört diplomatın sosyal kökenleri, eğitim geçmişleri, devlet hiyerarşisindeki konumları ve mesleki kariyerlerinin karşılaştırılması suretiyle, incelenen üç farklı dönemde sefirlerin kariyerlerinde yaşanan değişim, dönüşüm ve sürekliliklerin gözlemlenmesi hedeflenmektedir. Ayrıca çalışmada Mülkiye mezunu sefirlerin sosyal tarihi, Osmanlı İmparatorluğu’nun 19. yüzyılda benimsediği kurumsal ve bürokratik devlet anlayışının, erken cumhuriyet dönemindeki devamlılık unsurları açısından değerlendirilecektir.
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4

Weiss, Tzahi. "The Emergence of the Kabbalah: Early Sefirotic Theosophy as a Response to Contemporary Theological Challenges." Numen, February 17, 2022, 1–27. http://dx.doi.org/10.1163/15685276-12341646.

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Abstract This study offers a fresh view on one of the fundamental problems concerning the history of Jewish thought and religious discourse, namely, the cause for the sudden appearance of the Kabbalistic theosophy of the sefirot in the turn of the 13th century. Based on testimonies of 13th-century Kabbalistic and non-Kabbalistic authors, I show that the wide reception and rapid development of the sefirotic system in this period were due to the fact that it provided theological solutions to two acute difficulties with which contemporary believers and theologians struggled: first, rejection of the notion of divine providence over individuals, and second, enhancement of the Jewish worship of divine mediators.
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5

Ramos, Melissa. "A Northwest Semitic Curse Formula: The Sefire Treaty and Deuteronomy 28." Zeitschrift für die alttestamentliche Wissenschaft 128, no. 2 (January 28, 2016). http://dx.doi.org/10.1515/zaw-2016-0015.

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AbstractAn examination of Aramaic curses from the Iron Age and of two texts from biblical law demonstrates striking and robust parallels in thematic content, vocabulary, and syntactical formulation. The curses are all patterned according to a consistent syntactical formula (termed the Northwest Semitic Curse Formula) that governs the order of the presentation of the elements within each line. Thus, the formula shapes both the content of the curse and the order in which the various syntax pieces are given. Furthermore, the geographic distance between these inscriptional exemplars of this curse formula demonstrates broad diffusion of Aramaic curses during the Iron Period and especially during the mid-eighth to the early seventh centuries BCE. These parallel imprecations suggest that a shared tradition of formulaic curse language was part of the training of Aramaic-language scribes and practitioners from the Neo-Assyrian Empire who were sent to peripheral states to facilitate administration.
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6

Buzzetta, Flavia. "Transmission and Transformation of Kabbalistic Knowledge in Italy at the End of the Fifteenth Century." European Journal of Jewish Studies, July 27, 2021, 1–17. http://dx.doi.org/10.1163/1872471x-11411102.

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Abstract The article looks at the transfer of knowledge between Judaism and Christianity in the Renaissance, a period characterized by the encounter of different cultures and belief systems. In particular, it will focus on the Christian Kabbalah, which channels various philosophical and sapiential traditions into a universal, and at the same time, plural vision of wisdom. This convergence of ideas resulted, on the one hand, in the elaboration of translations, adaptations, and vulgarization of Jewish texts and, on the other, in the development of new interpretations. This is a characteristic of the collected writings of Pierleone of Spoleto, which involved the transformative communication of Jewish translators and the creative reception of Christian humanists. Of these manuscripts, we will examine the annotations concerning the sefirot, which are an excellent example of the reinterpretation of Jewish thought through a typically humanistic perspective.
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Books on the topic "Sefirah period"

1

Sacks, Yonason. Sefer Yeme ha-Sefirah: Heʻarot ṿe-heʼarot be-ʻinyene mitsṿat Sefirat ha-omer. Passaic, NJ: Yonason Sacks, 2012.

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2

Azulai, Mikhaʼel ben Eliyahu. Sefer ʻOmeḳ ha-sefirah: Ḳushiyot ṿe-terutsim be-ʻinyene sefirat ha-ʻomer. Elʻad: Mikhaʼel ben Eliyahu Azulai, 2004.

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3

Mekhon Beʼer ha-Torah (Lakewood, N.J.), ed. Ḳunṭres Shiʻure halakhah: Hilkhot Sefirat ha-ʻomer u-minhage yeme ha-sefirah. Lakewood, NJ: Mekhon Beʼer ha-Torah, 2008.

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4

Y, Shṭainmets Yosef, ed. Ḳunṭres Shefaʻ rav: Be-ʻinyene mitsṿat Sefirat ha-ʻomer, yeme ha-Sefirah, ṿe-33 ba-ʻOmer. [Brooklyn]: Sifra, 2004.

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5

Shṿarts, Yoʼel ben Aharon. Mitsṿot ha-ʻomer ha-nohagot ba-zeman ha-zeh: Dine ḥodesh, sefirat ha-ʻomer ṿeha-avelut ha-noheget bi-yeme ha-sefirah. Yerushalayim: Devar Yerushalayim, 1986.

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6

Unger, Shalom Gershon. Sefer Ke-de le-ṭohorenu: Pitgamin ḳadishin u-devarim neʻimim ʻal yeme ha-ʻOmer. Bruḳlin, Nyu Yorḳ: Mekhon le-hotsaʼat Or tsadiḳim, 2005.

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7

Frish, Daniyel. Sefer U-sefartem lakhem: Meyusad ʻal yeme ha-ʻomer ha-ḳedoshim ... meluḳaṭ mi-divre Ḥazal ... Yerushalayim: D. Frish, 2000.

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8

Gruen, Sender. Seder Sefirat ha-ʻomer ha-shalem: Kaṿanat kol yom mudgashot ... [Brooklyn?]: Sender Gruen, 2013.

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9

Kohen, Tsevi. Sefirat ha-ʻomer: Halakhot u-minhagim : ha-shalem ... 2nd ed. Bene Beraḳ: Tsevi Kohen, 1986.

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10

Azulai, Mikhaʼel ben Eliyahu. ʻIyun ha-moʻadim: Ḳushyot ṿe-terutsim be-ʻinyene Sefirat ha-ʻomer. Elʻad: Mikhaʼel ben Eliyahu Azulai, 2006.

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