By Professor of Religion Jacob Neusner PhD
Those volumes introduce the assets of Judaism in overdue antiquity to students in adjoining fields, similar to the research of the previous and New Testaments, historic heritage of Classical Antiquity, earliest Christianity, the traditional close to East, and the historical past of faith. the following, in volumes, prime American, Israeli, and ecu experts within the heritage, literature, theology, and archaeology of Judaism provide genuine solutions to the 2 questions that the learn of any faith in precedent days needs to elevate. the 1st is, what are the resources written and in fabric tradition that tell us approximately that faith? the second one is, how can we comprehend these resources within the reconstruction of the heritage of assorted Judaic structures in antiquity. The chapters set forth in uncomplicated statements, intelligible for non-specialists, the evidence the resources supply. as a result of the nature of the topic and acute curiosity in it, we additionally bring up a few questions specific to the learn of Judaism, these facing its old courting with nascent Christianity in New testomony occasions. The paintings types the start line for the research of all of the imperative questions referring to Judaism in overdue antiquity and units forth the most up-tp-date, severe result of scholarship."
Read or Download Judaism in Late Antiquity, Part Two: Historical Syntheses (Handbook of Oriental Studies/Handbuch Der Orientalistik) PDF
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Extra resources for Judaism in Late Antiquity, Part Two: Historical Syntheses (Handbook of Oriental Studies/Handbuch Der Orientalistik)
Example text
Evidently, these are different modes of mystical realization. This is not only a question of form but also of content and essence. These modes also involve different psychological positions. Mystical visions and auditions are certainly qualitatively different from intensive intellectual forms of contemplation, particularly those that are connected to, and also conditioned by, a given text. For it is one thing to use one's own language and individual forms of expression in a rather free manner, and another one to build one's own mystical perceptions in patterns of language that are, as in the case of Qabbalah, twice bound by pre-fixed patterns: the scriptural text itself and the allegorical-symbolical structure of the ten Sephirot that are said to be reflected in that text.
42 In conceiving of God in linguistic modes, one bypasses the risk of treating Him in a manner that many a traditionalJewish theologian and halakhist would view as dogmatic anathema. For, according to the view held by many a theologian and halakhist, any corporeal presentation and configuration of God is downright blasphemy. It would run counter to the second of the Ten Commandments, namely, that no pictorial images of God and of any other divine beings should be created by humans. Jewish mystics and visionaries, however, did not always take along that injunction on their mystical trips.
G. Scholem, Major Trends in Jewish Mysticism, Fifth and Sixth Lectures. I. Tishby's discussion of the subject is much more detailed and contains many passages in translation, organized according to subjects. All in all, Tishby's book, The Wisdom qf the :{phar, already referred to above, is a treasure house of information. His notes to the various passages in translation are short and limited to technical explanations. THE STUDY AND UNDERSTANDING OF JEWISH MYSTICISM 35 turned into a nominal sentence: "Beginning" [2] first created "Elohim" [3], then "Heaven(s)" [6], and finally "Earth"[lO].
