By Author Moshe Idel
Ascensions on excessive took many types in Jewish mysticism they usually permeated such a lot of its heritage from its inception until eventually Hasidism. The ebook surveys some of the different types, with an emphasis at the architectural photographs of the ascent, just like the inn to photographs of pillars, strains, and ladders. After surveying the range of scholarly ways to faith, the writer additionally deals what he proposes as an eclectic process, and a perspectivist one. The latter recommends to ascertain non secular phenomena from numerous views. the writer investigates the explicit factor of the pillar in Jewish mysticism by means of evaluating it to the archaic lodge to pillars habitual in rural societies. Given the truth that the ascent of the soul and pillars constituted the worries of 2 major Romanian students of faith, Ioan P. Culianu and Mircea Eliade, Idel lodges to their perspectives, and within the Concluding feedback analyzes the emergence of Eliade's imaginative and prescient of Judaism at the foundation of overlooked resources.
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Extra resources for Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders
131–50. 31. See Scholem, On Jews and Judaism, p. 46. 32. On this issue, see also Amos Funkenstein, “Gershom Scholem: Charisma, Kairos and the Messianic Dialectic,” History & Memory 4 (1992): pp. 123–39. 33. See, for example, Joseph Dan, introduction to The Early Kabbalah, trans. Ronald C. Kiener (New York: Paulist Press, 1986), pp. 9–13; and idem, On Sanctity (in Hebrew)(Jerusalem: The Magnes Press, 1997), pp. 45–57, 69–70, 383–84, etc. 34. Gershom Scholem, “The Name of God and the Linguistic Theory of Kabbalah,” Diogenes 79 (1972): p.
Also pertinent to our topic is the following report concerning Rabbi Michael the Angel, a mid-thirteenth-century French figure. He is described as follows: [He] asked questions, and his soul ascended to heaven in order to seek [answers to] his doubts. He shut himself in a room for three days and ordered that it not be opened. ], and they saw that his body was flung down like a stone. And so he laid for three days, shut in and motionless on his bed like a dead man. 62 Though different from the reports stemming from Heikhalot literature, this description does not leave any doubt that, like the earlier claims of On Diverse Forms of Living Ascent on High in Jewish Sources 37 Jewish mystics, the ascent on high is a matter undertaken by a living person who survives this experience.
43. See Scholem, On the Kabbalah, p. 99. See also Reuchlin’s use of contemplation as central to understanding Kabbalah as different from Rabbinism, and compare to my introduction to Reuchlin’s On the Art of the Kabbalah, pp. xxi–xxiii. 44. See David Biale, “Jewish Mysticism in the Sixteenth Century,” in An Introduction to the Medieval Mystics of Europe, ed. Paul Szarmach (Albany: State University of New York Press, 1984), p. 314. 45. Scholem, Major Trends, p. 13. 46. See Idel, Absorbing Perfections, pp.
Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders by Author Moshe Idel