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Artículos de revistas sobre el tema "Kabbalistic traditions"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 20 de febrero de 2023

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1

Laura, Heidi. "Collected traditions and scattered secrets. Eclecticism and esotericism in the works of the 14th century ashkenazi kabbalist Menahem Ziyyoni of Cologne." Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (September 1, 1999): 19–44. http://dx.doi.org/10.30752/nj.69556.

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There are many examples of authors of mystical works who consciously chose to retreat the role of copyists and collectors of already existing traditions. The emphasis in Kabbalistic works is on recording mystical tradition, while personal reports of mystical experiences or clearly individual expositions of mystical themes are rarely found in the large corpus of Kabbalistic works. This article attempts to illuminate the special place of mosaic works and collectanea in Kabbalistic literature and its specific character, using the works of an unjustly neglected 14th century kabbalist as a focus. T
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2

Weiss, Judith. "Covert Jewish Sources of Christian Kabbalah: the Case of Guillaume Postel and ʿIyyun Traditions". Medieval Encounters 26, № 1 (4 травня 2020): 1–21. http://dx.doi.org/10.1163/15700674-12340058.

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Abstract The article focuses on Guillaume Postel’s Latin Zohar Commentary (1553), with the aim of uncovering a hitherto unknown influence of the medieval ʿIyyun Corpus on Postel’s Kabbalistic thought. Following a prefatory methodological exposition it is demonstrated that in addition to the more common Kabbalistic doctrines, such as those of the Zohar and other central theosophical-Kabbalistic treatises, Postel was also influenced by a different trend of Kabbalah, namely, the anonymous thirteenth-century mystical corpus originating in Languedoc, designated in scholarship as the ʿIyyun Writings
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3

Rubenstein, Jeffrey L. "From Mythic Motifs to Sustained Myth: The Revision of Rabbinic Traditions in Medieval Midrashim." Harvard Theological Review 89, no. 2 (April 1996): 131–59. http://dx.doi.org/10.1017/s0017816000031953.

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Recent years have witnessed a growing interest in the mythic dimension of rabbinic thought. Much of this work emerged from debates between scholars of Jewish mysticism over the origins of kabbalistic myth. Should these origins be sought in external traditions that influenced medieval Judaism or within the rabbinic tradition? As is well known, Gershom Scholem claimed that the rabbis rejected myth in order to forge a Judaism based on rationality and law. Moshe Idel, on the other hand, argues that mythic conceptions and specifically the mythicization of Torah appear in rabbinic literature. While
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4

Sachs-Shmueli, Leore. "Maimonides’s Rationalization of the Incest Taboo, Its Reception in Thirteenth-Century Kabbalah, and Their Affinity to Aquinas." Harvard Theological Review 114, no. 3 (July 2021): 371–92. http://dx.doi.org/10.1017/s0017816021000249.

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AbstractThis article discusses Maimonides’s rationale for the incest taboo and traces its reception in Christian and kabbalistic traditions in the thirteenth century. Tracing the reception of Maimonides’s view enables recognition of the resemblance between Maimonides and Aquinas, the ambivalent stance toward Maimonides’s explanation expressed by Nahmanides, and the incorporation of Maimonides’s reasoning in one of the most systematic and enigmatic works of kabbalistic rationalization of the commandments, the Castilian Kabbalist Joseph of Hamadan’s The Book of the Rationales of the Negative Com
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5

Sachs-Shmueli, Leore. "Shagar’s Mystical Space: Moving between the Languages of Kabbalah, Hasidism, and Rav Kook." Religions 13, no. 1 (December 23, 2021): 10. http://dx.doi.org/10.3390/rel13010010.

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This paper presents an analysis of the conflictual relationship between Shagar’s [Shimon Gershon Rosenberg] use of kabbalistic and Hasidic traditions and his search for mysticism via psychoanalysis and Continental philosophy. The study will shed light upon the tension between how Shagar defined and understood mysticism and how he defined kabbalistic language and the gap between his explicit and his implicit attitudes towards Kabbalah. I propose that mysticism was the central religious space that Shagar sought to create from his conflicting stance. Nonetheless, despite Shagar’s attempt to prese
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6

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 go
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7

Werthmann, Tanja. "“Spirit to Spirit”: The Imagery of the Kiss in theZoharand its Possible Sources." Harvard Theological Review 111, no. 4 (October 2018): 586–609. http://dx.doi.org/10.1017/s0017816018000287.

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AbstractThe study explores the character and meaning of the imagery of the kiss in theZoharas an expression of dynamic union. In order to demonstrate the formation of a specific structure of ideas and their dynamics within Kabbalistic theosophy, theZoharicimagery found in the pericopeTerumahhas been situated here within the context of numerous sources, from which theZohar, through direct or indirect transmission, could have drawn its key elements. The metaphor of the kiss, which allows the Zoharic homily to embrace several central Kabbalistic concepts of love, presents love as a universal powe
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8

Siegel, Irene. "A Judeo-Arab-Muslim Continuum: Edmond Amran El Maleh's Poetics of Fragments." PMLA/Publications of the Modern Language Association of America 132, no. 1 (January 2017): 16–32. http://dx.doi.org/10.1632/pmla.2017.132.1.16.

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The work of Jewish Moroccan writer Edmond Amran El Maleh (1917–2010) explores the coextensive experience of Muslims and Jews in Morocco and the larger Arab-Mediterranean region, tracing a continuum of Judeo-Arab-Muslim affiliation. This notion of affiliation is reflected in a highly dynamic, fluid poetics, fed by a secular engagement with Jewish and Islamic mystical traditions and with a range of modernist and postcolonial writers. El Maleh found deep inspiration in Walter Benjamin's work on the ethical dimension of allegory as informed by kabbalistic notions of language. The chaotic profusion
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9

Wineman, Aryeh. "The Metamorphosis of Narrative Traditions: Two Stories from Sixteenth-Century Safed." AJS Review 10, no. 2 (1985): 165–80. http://dx.doi.org/10.1017/s0364009400001331.

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A storehouse of narratives can be found within the literature which emerged from and gave expression to the spiritual developments in sixteenth-century Safed. These include legends, moral tales and exempla, anecdotes, and parables which can be garnered from the volumes of the kabbalistic ethical works and other literature of the sixteenth, seventeenth, and early eighteenth centuries. In this study we shall seek to explore two such narratives of that period, stories which, while quite different from one another in character, both draw upon much earlier narrative traditions which have been subtl
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10

Pittle, Kevin D. "Jewish Mystical Insights for Christian Anthropologists." OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 7, no. 1 (January 31, 2023): 1–16. http://dx.doi.org/10.18251/okh.v7i1.179.

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The Jewish mystical tradition of Kabbalah, as reflected in ethnohistoric documents underwriting the beliefs and practices of contemporary neo-kabbalists, practitioners of shamanic Judaism, Jewitchery, and other para-Judaic spiritualities (including Hermetic Qabalah and Christian Cabala) illustrate a cosmological theory of “kabbalistic perspectivism” analogous to the Amazonian perspectivism reported by Eduardo Viveiros de Castro (1998). Consideration of kabbalistic perspectivism provides Messianic Jewish, gentile Christian, and other religiously committed anthropologists opportunity for practic
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11

Alonso, Julia. "The Divine Feminine Presence in Ibn ‘Arabi and Moses de Leon." Religions 12, no. 3 (February 27, 2021): 156. http://dx.doi.org/10.3390/rel12030156.

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This paper is an investigation of the divine feminine power as depicted in the texts of Hispanic mystics from Sufi, Hebrew, and Christian traditions. This work is intended to investigate the origin and subsequent development of a transcendent reconciliation of polarity, its diverse manifestations, and the attainment of a common goal, the quintessential of the Perfect Human Being. The architect of the encounter that leads to Union is “Sophia”. She is the Secret. Only those who are able to discern Her own immeasurable dimension may contemplate the Lady who dwells in the sacred geometry of the ab
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12

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
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13

Yisraeli, Oded. "Cain as the Scion of Satan: The Evolution of a Gnostic Myth in the Zohar." Harvard Theological Review 109, no. 1 (January 2016): 56–74. http://dx.doi.org/10.1017/s0017816015000486.

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The relationship between kabbalistic thought and ancient gnostic ideas has been debated by numerous scholars. Early on, Gershom Scholem argued that the rise of kabbalah represents the “reappearance, in the heart of Judaism, of the gnostic tradition.” In his wake, Isaiah Tishby has posited that the concept of the sĕfirot “emerge[d] and develop[ed] from a historico-literary contact with the remnants of Gnosticism, which were preserved over a period of many generations in certain Jewish circles, until they found their way to the early Kabbalists.” Joseph Dan, on the other hand, maintains that “hi
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14

Kuzev, V. V. "The problem of evil in the Kabbalistic tradition." Ukrainian Religious Studies, no. 45 (March 7, 2008): 24–30. http://dx.doi.org/10.32420/2008.45.1892.

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The answer to the question "unde malum?" has never been idle in monotheistic theology. In an effort to understand this issue, the Kabbalistic tradition has built complex systems. In the scope of this work, we do not claim to be considered in detail. We will conduct a brief review of these issues, first of all, to find out the essential basis on which the interpretation of the origin of evil and its manifestations within the framework of the mentioned religious and philosophical discourse is built.
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15

Lebens, Samuel. "Revelation Through Concealment: Kabbalistic Responses to God’s Hiddenness." European Journal for Philosophy of Religion 12, no. 2 (June 30, 2020): 89. http://dx.doi.org/10.24204/ejpr.v12i2.3324.

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John Schellenberg presents an argument for atheism according to which theism would be easy to believe, if true. Since theism isn’t easy to believe, it must be false. In this paper, I argue that Kabbalistic Judaism has the resources to bypass this argument completely. The paper also explores a stream of Kabbalistic advice that the tradition offers to people of faith for those times at which God appears to us to be hidden.
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16

Gentili, Hanna. "The Philosophical Background of Yoḥanan Alemanno: Remarks on Logic and Psychology." European Journal of Jewish Studies 16, no. 1 (December 23, 2021): 71–92. http://dx.doi.org/10.1163/1872471x-bja10034.

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Abstract The convergence of philosophical and kabbalistic sources in the works of Yoḥanan Alemanno (ca. 1435–ca. 1504) attests to the richness of fifteenth-century scholarship in Italy, specifically its reception of sources that had characterized cultural debates across the Mediterranean for centuries. Beginning with a discussion of his personal notebook (Oxford, Bodleian Library, Ms Reggio 23), and focusing on his treatment of logic and psychology, this study demonstrates the extent to which Alemanno relied on the Jewish Aristotelian tradition based on the translations of Averroes’ Arabic co
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17

Hacohen-Bick, Tafat. "Ecocriticism, Theology, and the Environment in Haviva Pedaya’s The Eye of the Cat." Worldviews: Global Religions, Culture, and Ecology 26, no. 1-2 (November 26, 2021): 5–28. http://dx.doi.org/10.1163/15685357-20220202.

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Abstract Haviva Pedaya’s book The Eye of the Cat presents an innovative theology of ecology, yet in correspondence with traditional Jewish-Kabbalistic sources. I discuss Pedaya’s ecopoetic reading of these sources, as well as her own midrashim in this regard. Pedaya raises questions regarding the place of man in the world; political questions regarding center and periphery; urbanization and nature; construction and destruction. These questions arise via the book’s unique poetic expression. Pedaya offers a theology of waste, addressing the place of garbage in the human sphere through the Kabbal
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18

Papo, Eliezer. "Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into the Methodology of Traditional Bosnian Sephardic Yeshivot (Adult Learning Clubs) and Its Relation to the Local Sufi Islamic Tradition of Ders". Colloquia Humanistica, № 9 (31 грудня 2020): 181–222. http://dx.doi.org/10.11649/ch.2020.013.

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Ḥam Ribi Avram Finci’s Ladino Translation of Selected Texts from the Zohar as a Rare Glimpse into the Methodology of Traditional Bosnian Sephardic Yeshivot (Adult Learning Clubs) and Its Relation to the Local Sufi Islamic Tradition of DersIn traditional Sephardic culture, theoretical Kabbalah was an exclusive patrimony of the rabbinic elite. From the 17th century onward, many Sephardic laymen found even the Hebrew liturgical, and especially speculative, texts to be impenetrable and incomprehensible. Consequently, the rabbinic elite began to translate liturgical texts and halakhic works into po
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19

Faierstein, Morris M. "The Lulav and Etrog in Kabbalistic Tradition." Conservative Judaism 64, no. 1 (2012): 56–60. http://dx.doi.org/10.1353/coj.2012.0047.

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20

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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21

Lasker, Daniel J. "Mary in Jewish Tradition." Veritas (Porto Alegre) 63, no. 1 (April 23, 2018): 26. http://dx.doi.org/10.15448/1984-6746.2018.1.29652.

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Since Jews rejected the miraculous account of Jesus' birth, they assumed that Mary conceived through illicit sexual activity, sometimes expressed in vulgar terms. Some Jews refuted the possibility of virgin birth by use of philosophical arguments, and others offered scriptural arguments against Mary's perpetual virginity. Despite generally negative views of Mary, there is evidence of an attraction to the idea of a semi-divine female role model and it is possible that certain Kabbalistic interpretations of the divine presence have Marian overtones.***Maria na Tradição Judaica***Uma vez que os j
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22

MALAGUTI, Francesco. "GIORDANO BRUNO AND JEWISH THOUGHT: RECEPTION AND REINTERPRETATION." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 64–84. http://dx.doi.org/10.26520/ijtps.201.5.8.64-84.

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This article is focused on the philosopher Giordano Bruno (1548-1600) and the references to Jewish culture in his oeuvre. We discuss about Bruno’s reception of Jewish thought and describe this subject in a comprehensive way. We highlight Bruno’s view on the Jews and their religion, also explaining the reasons behind his polemic against the Jewish people. Furthermore, we underline the influence of the Kabbalistic tradition and Jewish philosophy on various aspects of Brunian thought. Specifically, we discuss about the use of the letters of the Hebrew alphabet in Bruno’s works on the art of memor
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23

Giller, Pinchas. "Nesirah: Myth and Androgyny in Late Kabbalistic Practice." Journal of Jewish Thought and Philosophy 12, no. 3 (2003): 63–86. http://dx.doi.org/10.1163/105369903776759300.

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AbstractJewish mysticism, in its classical period, is replete with images and theories that employ a mythic view of gender. This article will review a motif that has not been the subject of particular scholarly attention, that of the nesirah. The motif of the nesirah clearly has its origins in the most ancient understandings on the proclivities of the feminine aspects of Divinity. That a mythic motif that encompassed such a brazen sexuality was retained and worked into the core of classical Kabbalah is indicative of the resonance of the myth, and the reluctance of the creators of the mystical
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24

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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25

Kamczycki, Artur. "The Kabbalistic Alphabet of Libeskind: The Motif of Letter-shaped Windows in the Design of the Jewish Museum in Berlin." Ikonotheka 28 (August 6, 2019): 7–40. http://dx.doi.org/10.5604/01.3001.0013.3319.

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The present article attempts to analyse and interpret the structure of windows in the Jewish Museum in Berlin, designed by Daniel Libeskind and constructed in 1989–1999. Elongated, narrow, irregular window openings arranged at different angles like a tangle of cuts and grooves span the entire structure and resemble Hebrew letters and the kabbalistic notion of the “scattered alphabet”, which functions in Jewish tradition as a visual metaphor. The assumption of such a perspective of interpretation, based on the visual form of the building which was, in its principle, meant to partially refer to
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26

Evlampiev, Igor I. "The philosophy of L.P. Karsavin and the mystical teachings of Kabbalah." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 634–43. http://dx.doi.org/10.25205/1995-4328-2022-16-2-634-643.

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The article proves that the philosophical system of L.P. Karsavin has a number of concepts borrowed from Kabbalah as a basis. Karsavin describes the relationship between God and the world in accordance with the concept of tzimtzum, according to which God limited himself in a certain sphere in order to give place to created being. Karsavin's concept of evil and his idea of Adam Kadmon as the original integral, divine state of man also have Kabbalistic origins. The article expresses the conviction that the use of Kabbalistic ideas does not contradict Karsavin's statements about the Christian nat
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Kripal, Jeffrey J. "The Gnostic Garden: Kabbalistic Motifs in a Modern Jewish Visionary." Gnosis: Journal of Gnostic Studies 3, no. 2 (July 30, 2018): 225–46. http://dx.doi.org/10.1163/2451859x-12340059.

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Abstract After relating a dramatic near-death experience of a Houston woman named Elizabeth Krohn, this essay explores some of the themes of her near-death experience, particularly the invisible presence of a being of unconditional love in a paradisiacal garden and various direct transmissions of some traditional religious convictions. The essay then discusses some of the obvious New Age contexts and features of the visionary event and of the subsequent convictions, after which it calls into question these same assumed modern influences with a simple thought experiment. The essay then addresse
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Wolfson, Elliot R. "By Way of Truth: Aspects of Naḥmanides' Kabbalistic Hermeneutic". AJS Review 14, № 2 (1989): 103–78. http://dx.doi.org/10.1017/s0364009400002592.

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Perhaps no one figure is more responsible for the legitimization of kabbalah as an authentic esoteric tradition of Judaism than Moses ben Nahman (1194–1270). Although from the beginnings of its literary history kabbalah was associated with men of rabbinic standing, such as R. Abraham ben David of Posquieres, no one before Nahmanides had attained a reputation for excellence in halakhic and mystical matters and had written extensively in both domains. Nahmanides' involvement with kabbalah, especially in the context of a commentary on the Torah written for the layman, as the author plainly states
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29

Morlok, Elke. "Isaac Satanow (1732–1804) on Moral and Intellectual Perfection." European Journal of Jewish Studies 14, no. 2 (July 6, 2020): 300–333. http://dx.doi.org/10.1163/1872471x-bja10013.

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Abstract Isaac ben Moshe Halevi (Isaac Satanow, 1732–1804) serves as an interesting example of how Jewish intellectuals offered alternative ways of entering the new era. Unlike other authors, Satanow does not explicitly concentrate on secularization or assimilation in his writing, but instead intends to revive traditional values and writing by putting them into a new cultural and intellectual framework. Satanow combines relevant topics from Jewish tradition with scientific discoveries, philosophical reasoning, and kabbalistic thought. An analysis of Satanow’s unique combination of literary and
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30

Wasserstrom, Steven M. "Melancholy Jouissance and the Study of Kabbalah: A Review Essay of Elliot R. Wolfson, Alef, Mem, Tau." AJS Review 32, no. 2 (November 2008): 389–96. http://dx.doi.org/10.1017/s0364009408000172.

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These “kabbalistic musings on time, truth, and death” originated as the Taubman Lectures delivered at the University of California, Berkeley, in 2001. Wolfson summarizes them in his preface to Alef, Mem, Tau (henceforth AMT): “The goal of my lectures was to illumine the nexus of time, truth, and death elicited from the symbolic imaginary of the Jewish esoteric tradition known by both practitioners and scholars as kabbalah” (xi). Without attempting further to isolate an “argument,” I can, at least, sketch for the potential reader some salient characteristics of these lectures.
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31

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 source
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Bar-Asher, Avishai. "The Ontology, Arrangement, and Appearance of Paradise in Castilian Kabbalah in Light of Contemporary Islamic Traditions from al-Andalus." Religions 11, no. 11 (October 26, 2020): 553. http://dx.doi.org/10.3390/rel11110553.

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This study is a comparative analysis of the appearances of the lower and upper Paradise, their divisions, and the journeys to and within them, which appear in mystical Jewish and Islamic sources in medieval Iberia. Ibn al-‘Arabī’s vast output on the Gardens of divine reward and their divisions generated a number of instructive comparisons to the eschatological and theosophical writing about the same subject in early Spanish Kabbalah. Although there is no direct historical evidence that kabbalists knew of such Arabic works from the region Catalonia or Andalusia, there are commonalities in funda
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33

Engammare, Max. "Robert J. Wilkinson. Orientalism, Aramaic and Kabbalah in the Catholic Reformation: The First Printing of the Syriac New Testament. Studies in the History of Christian Traditions 137. Leiden: Brill, 2007. xvi + 224 pp. index. illus. bibl. $129. ISBN: 978–90–04–16250–1. - Robert J. Wilkinson. The Kabbalistic Scholars of the Antwerp Polyglot Bible. Studies in the History of Christian Traditions 138. Leiden: Brill, 2007. xii + 142 pp. index. bibl. $99. ISBN: 978–90–04–16251–8." Renaissance Quarterly 61, no. 4 (2008): 1314–16. http://dx.doi.org/10.1353/ren.0.0246.

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Keene, Nicholas. "Orientalism, Aramaic and Kabbalah in the Catholic reformation. The first printing of the Syriac New Testament. By Robert J. Wilkinson. (Studies in the History of Christian Traditions, 137.) Pp. xvi+224 incl. 10 ills. Leiden–Boston: Brill, 2007. €99. 978 90 04 16250 1 - The Kabbalistic scholars of the Antwerp Polyglot Bible. By Robert J. Wilkinson. (Studies in the History of Christian Traditions, 138.) Pp. xi+144. Leiden–Boston: Brill, 2007. €79. 978 90 04 16251 8." Journal of Ecclesiastical History 60, no. 1 (January 2009): 172–74. http://dx.doi.org/10.1017/s0022046908006908.

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De Doncker, Ellen. "Uncovering Moses ben Sabbatai: A Fourteenth-Century Critic of Philosophers and Kabbalists." Mediterranea. International Journal on the Transfer of Knowledge 6 (March 31, 2021): 191–208. http://dx.doi.org/10.21071/mijtk.v6i.13280.

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Review article of:
 Jean-Pierre Rothschild, Moise b. Sabbatai, lecteur juif du Livre des causes et adversaire de la Kabbale, en Italie, vers 1340, Turnhout, Brepols 2018 (Philosophy in the Abrahamic Traditions of the Middle Ages, 2).
 
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36

Giller, Pinchas. "Moshe Halamish. The Kabbalah in North Africa: A Historical and Cultural Survey. Tel Aviv: Ha-Kibbutz Ha-Meuḥad, 2001. 239 pp. (Hebrew)." AJS Review 29, № 2 (листопад 2005): 387–88. http://dx.doi.org/10.1017/s0364009405340177.

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In his Kabbalah: New Perspectives, Moshe Idel envisioned a reordering of scholarly inquiry into Kabbalah, in which the intellectual divisions between the world of the traditional kabbalists and academic scholars would be bridged. The writings of Moshe Halamish, while not conceived with the specific purpose of fulfilling such a mandate, nonetheless create a realm of discourse in which traditional models are, at least, not outraged. Halamish writes in such a way that a dialogue with the traditional purveyors of Kabbalah may be at least envisioned.
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37

Sawczyński, Piotr. "Giorgio Agamben—A Modern Sabbatian? Marranic Messianism and the Problem of Law." Religions 10, no. 1 (January 1, 2019): 24. http://dx.doi.org/10.3390/rel10010024.

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The article analyzes the influence of the kabbalistic doctrine of Sabbatianism on the messianic philosophy of Giorgio Agamben. I argue against Simon Critchley that Agamben’s critique of the sovereign law is not inspired by Marcion’s idea of the total annihilation of law but by Sabbatai Zevi’s project of deactivating its repressive function. I further argue that Agamben also adopts the Sabbatian idea of Marranic messianism, which makes him repeatedly contaminate the Jewish tradition with foreign influences. Although this strategy is potentially fruitful, it eventually leads Agamben to overempha
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38

Wolfson, Elliot R. "Heeding the Law beyond the Law: Transgendering Alterity and the Hypernomian Perimeter of the Ethical." European Journal of Jewish Studies 14, no. 2 (June 2, 2020): 215–63. http://dx.doi.org/10.1163/1872471x-11411094.

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Abstract This essay will examine the viability of a kabbalistic ethics from the vantage point of what I have identified in previously published studies as the hypernomian foundation of the nomos, the grounding of the law in the ground that exceeds the law of the ground. Contrary to Scholem, who put the emphasis on an antinomian impulse that is in conflict with the tenets of the tradition, I argue that the hallmark of religious nihilism is the promulgation of the belief that impiety is the gesture of supreme piety. In the ensuing analysis, I will explore the subject of hypernomianism by a close
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39

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 lei
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40

Cohen, Elliot. "The hold and release practice: A new way into meditation and mindfulness." Transpersonal Psychology Review 17, no. 1 (2015): 9–19. http://dx.doi.org/10.53841/bpstran.2015.17.1.9.

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I initially developed the ‘Hold and Release Practice’ (HRP) whilst working with enhanced-care service users in the NHS and private practice (between 2005-2009). The HRP was subsequently developed and introduced to BA(Hons) Psychology & Society undergraduates between (2011–2014) and to Interdisciplinary Psychology MA students at Leeds Metropolitan University (2013–2014), and to over 100 participants at various ‘Yoga Manchester – Meditation for Beginners’ workshops (from 2013 onwards). More recently the practice was offered as a workshop during the 18thAnnual Transpersonal Psychology Section
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41

Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (October 25, 2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.

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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fe
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42

Álvarez de Morales Mercado, Cristina. "Harold Bloom: el último cabalista." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 23 (December 13, 2014): 106. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.201523745.

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En este artículo abordaremos la influencia de la tradición judía a través de toda la obra bloomeana. Lo haremos a partir de tres focos de interés: la Cábala, El libro de J, y la obra de Freud y Kafka, los dos judíos más aplaudidos y estudiados por Harold Bloom. La Cábala y su estudio son uno de los pilares del judaísmo y Bloom los viene estudiando desde sus comienzos en los años 60. Bloom aborda el análisis de la Cábala siempre a partir de las interpretaciones que el cabalista Gershom Scholem hiciera de la misma. La versión de la Biblia que Harold Bloom ofrece con su Libro de J es quizá una de
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43

Yoder, R. Paul. "Sheila A. Spector, <i>The Evolution of Blake’s Myth</i>." Blake/An Illustrated Quarterly 55, no. 2 (October 6, 2021). http://dx.doi.org/10.47761/biq.292.

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Spector has spent much of her career championing a “canon of rejected knowledge” that she describes in her book as having been “extirpated from the bibliographies of acceptable resources” (330). The Evolution of Blake’s Myth is her most ambitious and persuasive statement yet on the importance of esoteric or “hidden” traditions, largely Kabbalistic, to Blake’s work. Spector discusses almost all of Blake’s illuminated books and a good number of his paintings; she also develops a vocabulary for Blake’s composite art that allows for a consistently integrated discussion of text and design.
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44

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
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45

Washbourne, Kelly. "Transnational wisdom literature goes pop in translation." Translation Spaces, November 8, 2022. http://dx.doi.org/10.1075/ts.21047.was.

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Abstract The genre of self-help often is nurtured – or hijacked – from highbrow literary traditions such as conduct literature and sacred texts. Translation is the mechanism whereby an ‘esotouristic’ or new-ageified text travels in ready consumability, a commercializing process that asserts forms that themselves are ideological, and dramatically shifts ‘mirrors for princes’ and works considered ‘high literature’ to works of mass marketability. The branding of yogic and Kabbalistic texts, and of authors Kahlil Gibran, Baltasar Gracián, Rumi, and Sun Tzu, is analyzed in this light. I object to t
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46

Pinto de Brito, Rodrigo, and Gilmar Araújo Gomes. "LEO THE HEBREW AND A KABBALISTIC READING OF PLATO’S TIMAEUS." Prometheus - Journal of Philosophy, no. 40 (September 10, 2022). http://dx.doi.org/10.52052/issn.2176-5960.pro.v14i40.18119.

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This paper aims to consider the specific excerpts in which Plato’s Timaeus was interpreted by the philosopher and Kabbalist Judah Abravanel, also known as Leo the Hebrew in his major work, the Dialogues of Love. From his experience of solitude lived while in exile in Italy, the Portuguese Jew composes a work written in a structure of double meanings, esoteric and exoteric, through which he interacts with the Neoplatonic Renaissance community of his time while communicating with the Kabbalistic tradition from which he descended as a Sephardic. Interpreting Timaeus in the light of his ancestral
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47

Lior, Yair. "A Comparative-Informational Approach to the Study of Religion: The Chinese and Jewish Cases." Journal of the American Academy of Religion, October 12, 2019. http://dx.doi.org/10.1093/jaarel/lfz027.

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AbstractThis article offers a “comparative-informational” approach to the study of religion. It demonstrates how historical transformations in religious traditions are frequently intertwined with shifts towards new strategies of managing information, or “informational orders.” The article shows how two unrelated schools of thought—Neo-Confucianism and Kabbalah—were responsible for the construction and institutionalization of new information strategies in their respective traditions. The innovative discourses Neo-Confucians and Kabbalists established were characterized by “analytic” qualities t
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48

Baumgarten, Eliezer. "God as a Printer: On the Theological Status of Printing in the Kabbalistic Tradition of Israel Sarug." Zutot, February 28, 2022, 1–13. http://dx.doi.org/10.1163/18750214-bja10021.

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Abstract Recent decades have witnessed a broad scholarly discussion of the cultural influences of the printing press Invention. The core of this revolved around the new technological influence on the concept of knowledge, its methods of dispersion, and on social changes that it engendered in the 16th century, when it became an affordable widespread technology. This article presents the way in which the spread of the printing press influenced conceptual paradigms of Kabbalists in general, and Lurianic Kabbalists from Sarug’s tradition in particular. These Kabbalists exchanged the traditional co
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49

Robinson, Ira. "Kabbalist and Communal Leader: Rabbi Yudel Rosenberg and the Canadian Jewish Community." Canadian Jewish Studies / Études juives canadiennes, January 1, 1993. http://dx.doi.org/10.25071/1916-0925.19773.

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The social, economic and religious pressures encountered by Eastern European Jews who emigrated to North America have been well documented. But focus on these areas has mostly failed to take into account the relationship between Orthodox Judaism and the process of adaptation to the New World. At the turn of the century, Orthodox rabbis, immigrants themselves, actively wrestled with the competing demands of Orthodox tradition and modern society. One such rabbi, Judah (Yudel) Rosenberg, brought with him to Canada a background combining both traditional Hasidism and secular learning. Rosenberg so
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50

Necker, Gerold. "The Matrix of Understanding: Moses Zacuto’s Em la-Binah and Kabbalistic Works of Reference." European Journal of Jewish Studies, August 19, 2021, 1–25. http://dx.doi.org/10.1163/1872471x-bja10031.

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Abstract The systematization of knowledge for educational practice entered a new era in the wake of Ramism. Innovative encyclopedic approaches and textbooks also surfaced in the field of Kabbalah. This article discusses Moses Zacuto’s approach to the kabbalistic genre of reference books and the impact of Lurianic Kabbalah. Against the backdrop of the reception of Ramist ideas and building upon the interaction between Kabbalah and logic in Abraham Cohen de Herrera’s Spanish books, two works in particular, which Zacuto left in an apparently unfinished state in manuscript form, are analyzed in th
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