The hidden God or En-Sof. Mystical transfiguration as the essence of ecstacy. The writer of the present review was amazed when he once became aware of this fact: In his book on Franz von Baader und die Philosophische Romantik, in 1927, he had to place special emphasis on why in the great German mystic Baader and even in Hegel and the Christian friends of both, far more appreciation and understanding of the Cabala was to be found than in most of the Jewish interpreters of Jewish literature and philosophy. Not all the lights which are held in captivity by the powers of darkness are set free by their own efforts; it is man who adds the final touch to the divine countenance; it is he who completes the enthronement of God, the king and the mystical Creator of all things, in His own Kingdom of Heaven; it is he who perfects the maker of all things! Doctrine of the necessary apostasy of the Messiah. The problem is that once you have gotten your nifty new product, the major trends in jewish mysticism gets a brief glance, maybe a once over, but it often tends to get discarded or lost with the original packaging. Personality takes the place of doctrine. The historical process and its innermost soul, the religious act of the Jew, prepare the way for the final restitution of all scattered and exiled lights and sparks.
Aside from its intrinsic importance, the book's influence has been enormous, and is likely to continue all but indefinitely. Importance of Sabbatianism for Jewish history. For it is cold comfort to those who are plagued by genuine fear and sorrow to be told that their troubles are but the workings of their own imagination. The new idea of the Shekhinah as a feminine element in God as the mystical Community of Israel. In my opinion, the magnificence of language and vision in the hymns and tracts of Merkaba mysticism go beyond anything in this field save the few tracts of Dionysius the Areopagite, that strange Byzantine mystic who exercised such an overwhelming influence on Christian mysticism in the Middle Ages.
The history of the people involved is too brief, though fairly straightforward. Sabbatai Zevi, the Kabbalistic Messiah, and Nathan of Gaza, his prophet. There were times, while reading this book, that I was swimming I. The process in which God conceives, brings forth and develops himself does not reach its final conclusion in God. When he describes the various doctrines, the book gets much more interesting. Si può dire, volendo, che questa breve profonda storia descriva simbolicamente la decadenza di un grande movimento; ma si potrebbe anche dire che essa rappresenti la trasformazione subita in questo movimento da tutti i valori.
Kabbalism on its way to Messianism. Mendelssohn, anxious to demonstrate that Judaism was not a less but perhaps an even more enlightened and rationally acceptable religion than Christendom, tried to emphasize how very far Judaism had progressed from the belief in primitive myths, in magic, occultism and—mysticism. Il me semble, en effet, que Scholem propose de voir le mysticisme juif comme mécanisme collectif, se manifestant dans une part plus ou moins élargie de son élite, qui sublime sa réalité en expérience mystique. The Golem legend also appears. Blumenthal, Understanding Jewish Mysticism, New York 1978, pp.
The mystical birth of the personal God and the mystical action of man. The new conception of God: the first cause, or the God of Reason, and the first effect, or the God of Revelation. The character and function of the new Kabbalism. The Kabbalistic theory of the hidden God and His attributes. Potok Collection copy has underlines. Scholem's thesis is that the mysticism that followed the foundation of Rabbinic Judaism was at first a relatively inoffensive vehicle for enthusiastic religious practices but then started to produce heresies that became progressively greater until there was a great explosion of apostasy in the 18th century during which one group was promoting conversion to Islamand a second group conversion to Roman Catholicism.
The character and function of the new Kabbalism. The problem here is there is a lot of stuff that seems to require background knowledge and is completely boring without it. Mystical nihilism and the doctrine of the Holiness of Sin. Priests and Sages-Chariot and Temple-Exchanging mystical roles in the first few centuries C. The resurrection of myth in the heart of Judaism. They have a strong sense of the reality of evil and the dark horror that is about everything living. The doctrine of mystical prayer.
Mythical imagery in Kabbalistic thought. The great symbols of the Kabbalah certainly spring from the depths of a creative and genuinely Jewish religious feeling, but at the same time they are invariably tinged by the world of mythology. The paradoxical nature of mystical experience. In Scholem's view the key tenets of Rabbinic Judaism which were attacked by the mystic movements were: 1. Ancora una generazione dopo, Rabbì Moshè Leib di Sassow doveva assolvere lo stesso compito.
Some instances of Kabbalistic Symbolism. The bulk of the Zohar the work of one author. The primordial catastrophe, or Breaking of the Vessels. Translation of an autobiography written by a disciple of Abulalia. Unity of theosophy, cosmology and psychology. The figure of the Zaddik, or Saint. New York, Schocken Books, 1946.