Download Apocalyptic and Merkavah Mysticism (2nd Edition) by Ithamar Gruenwald PDF

By Ithamar Gruenwald

This can be a new and revised version of the ebook first released 1980. It comprises new introductory and concluding chapters in addition to a Bibliography and up-to-date Index. in addition, enormous corrections, updates, and adjustments were made within the unique textual content. The adjustments main issue issues of language and magnificence, they nuance the road of argumentation, and so they replace the dialogue of significant matters. the recent chapters fill numerous scholarly gaps that experience opened because the preliminary ebook of this ebook in 1980. the hot Introductory bankruptcy explores new venues and concerns within the examine and review of the Hekhalot literature and proper passages in apocalyptic literature, and this in mild of epistemological and ontological concerns. The Concluding bankruptcy discusses the ritual praxis of the event of the Hekhalot mystics and its affitnity to magic, and this when it comes to new techniques to ritual conception.

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Additional resources for Apocalyptic and Merkavah Mysticism (2nd Edition)

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For a more recent study of the issue from the vantage point of the socio-psychological aspect of comparative anthropology, see L. K. Suryani and G. F. Jensen, Trance and Possession in Bali (Kuala Lumpur: Oxford University Press. 1995). See A. Goldreich, Automatic Writing in Zoharic Literature and Modernism [in Hebrew] (Los Angeles: Cherub Press, 2010). See also M. Idel, Enchanted Chains: Techniques and Rituals in Jewish Mysticism (Los Angeles: Cherub Press, 2005); M. Hellner-Eshed, A River Issues Forth from Eden: On the Language of Mystical Experiences in the Zohar (Tel Aviv: 36 chapter 1 However, the present chapter approaches the subject with a view toward early Jewish mysticism and its hymnic components.

Gruenwald, From Apocalypticism to Gnosticism (Frankfurt am Main: Verlag Peter Lang, 1988), pp. 145–173: “Angelic Songs, The Qedushah, and the Problem of the Origins The Quest for the Mystical Reality 29 of the conclusions to which our analysis has led shows the prevalence of a “Babylonian” provenance for liturgical practices of the synagogue, which, with their ample use of Merkavah materials, are not identical with the ritual practices of the Hekhalot hymns. Indeed, the Hekhalot rituals, particularly those embedded in the “prayers” of the Maʿaseh Merkavah text, call for a different assessment from that of the prayers in the synagogue, which do not presuppose a heavenly ascent.

36 The crucial point in this respect is that visionary inspiration as presented in scriptural prophecy is divinely initiated and inspired. It is voluntarily granted by God. The prophetic style is poetic and often includes hymnic sections. However, the hymnic diction in scriptural prophecy is not functional in initiating the prophetic experience. In any event, the point made by E. R. Dodds concerning old Greek poetry holds special relevance in this connection. ”37 In a wider sense, the view that the prophetic vision is “given” is the ultimate guarantee of the truth contained in it.

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