The Kabbalistic idea of creation, as expressed through light, space and geometry, has left its unmistakable mark on our civilization. Drawing upon a wide array of historical materials and images of contemporary art, sculpture and architecture, architect Alexander Gorlin explores the influence, whether actually acknowledged or not, of the Kabbalah on modern design.
Reuchlin?s keen interest in Jewish mysticism resulted in the original publication of this work in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and the third on the "practical Kabbalah." ø The German humanist Johann Reuchlin (1455-1522) defended the value of Jewish scholarship and literature when it was unwise and unpopular to do so. As G. Lloyd Jones points out, "A marked mistrust of the Jews had developed among Christian scholars during the later Middle Ages. It was claimed that the rabbis had purposely falsified the text of the Old Testament and given erroneous explanations of passages which were capable of a christological interpretation." Christian scholars most certainly did not advocate learning the Hebrew language. ø Reuchlin was exceptional in pursuing and promoting Hebrew studies, believing that a working knowledge of that language was essential for a true appreciation of the Bible and rabbinic literature. Refusing to join Christian contemporaries who wished to destroy the Kabbalah and the Talmud, he spoke out against ignorance. Christians could have a useful dialogue with Jews if they gained a thorough knowledge of the writings of Jewish exegetes and philosophers. Toward that end he proposed university endowments that aroused the fury of opponents and led to the famous "battle of the books." ø Reuchlin's keen interest in Jewish mysticism resulted in the publication of De arte cabalistica in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and tdhe third on the "practical Kabbalah." According to Jones, "Reuchlin demonstrates how Christians can make profitable use of Jewish mystical writings, and therefore shares with the reader his understanding of the art of the Kabbalah." That art will reach more readers in this modern English-language translation by Martin and Sarah Goodman. It reinforces the historical importance of the man who prevented the destruction of Jewish books and anticipated the more liberal climate of the Reformation.
In the study of Judaism, the Zohar has captivated the minds of interpreters for over seven centuries, and continues to entrance readers in contemporary times. Yet despite these centuries of study, very little attention has been devoted to the literary dimensions of the text, or to formal appreciation of its status as one of the great works of religious literature. The Art of Mystical Narrative offers a critical approach to the zoharic story, seeking to explore the interplay between fictional discourse and mystical exegesis. Eitan Fishbane argues that the narrative must be understood first and foremost as a work of the fictional imagination, a representation of a world and reality invented by the thirteenth-century authors of the text. He claims that the text functions as a kind of dramatic literature, one in which the power of revealing mystical secrets is demonstrated and performed for the reading audience. The Art of Mystical Narrative offers a fresh, interdisciplinary perspective on the Zohar and on the intersections of literary and religious studies.
Told as a series of reflections, this study traces links between cultures as diverse as pre-Vedic India and late 19th-century France. An array of unrelated artists are all in fact linked by the Kabbalah and the correlation between art and this mystic Jewish thought.
Hasidic Art and the Kabbalah presents eight case studies of manuscripts, ritual objects, and folk art developed by Hasidic masters in the mid-eighteenth to late nineteenth centuries, whose form and decoration relate to sources in the Zohar, German Pietism, and Safed Kabbalah. Examined at the delicate and difficult to define interface between seemingly simple, folk art and complex ideological and conceptual outlooks which contain deep, abstract symbols, the study touches on aspects of object history, intellectual history, the decorative arts, and the history of religion. Based on original texts, the focus of this volume is on the subjective experience of the user at the moment of ritual, applying tenets of process philosophy and literary theory – Wolfgang Iser, Gaston Bachelard, and Walter Benjamin – to the analysis of objects.
This new approach introduces Kabbalah as a spiritual Jewish way of living, a practical wisdom for living, creativity and well being, and not merely a religious phenomenon or esoteric theology. Professor Shokek suggests that the Kabbalistic theme of Creation is the central ingredient in the spiritual teachings of Jewish mysticism. He skilfully reveals the core questions that emerge from the wisdom of the Jewish sages, opening up a lively avenue of debate in this increasingly popular area of study.
BASED ON DANIEL KOHN'S experiences as a rabbi and martial artist, Kinesthetic Kabbalah examines the parallels between the ancient Jewish mystical teachings of Kabbalah and Eastern philosophy as manifested in the Japanese defensive martial art of aikido. Kinesthetic Kabbalah is a practical guide that draws on both spiritual systems to present a manual of principles and practices to change ourselves and improve the world around us. Kohn presents stories, anecdotes, and insights, as well as teachings and suggestions for developing a more peaceful, spiritually centered way of relating to others and managing situations of tension and hostility in an increasingly threatening world. For mystics and realists alike, Kinesthetic Kabbalah offers an in-depth spiritual analysis of martial arts and mysticism and presents its lessons in an approachable, non-sectarian way. This book is a manual that draws on two vastly different traditions, yet uncovers surprising parallels and immediately presents practices for self-improvement. "[Rabbi Daniel Kohn] has a very accessible, fluid, and patient writing style which is in itself, calming to read. It remind[s] me of the feeling I get when reading the work of Thich Nhat Hahn. [M]any people will gain insight, knowledge, and enjoyment from [this book], regardless of their spiritual background." --Mary Winifred Hood, Charleston Tibetan Society (Past President) If you would like to contact this author by email, please use the following address: [email protected]
This book discusses Ramon Llull (ca. 1232-1316), the Christian missionary, philosopher and mystic, his relations with Jewish contemporaries, and how he integrated Jewish mystical teachings (Kabbalah) into his thought system so as to persuade the Jews to convert. Issues dealt with include Llull's attitude towards the Jews, his knowledge of Kabbalah, his theories regarding the Trinity and Incarnation (the Art), and the impact of his ideas on the Jewish community. The book challenges conventional scholarly opinion regarding Christian knowledge of contemporary Jewish thought and questions the assumption that Christians did not know or use Kabbalah before the Renaissance. Further, it suggests that Lull was well aware of ongoing intellectual and religious controversies within the Jewish community, as well as being the first Christian to acknowledge and appreciate Kabbalah as a tool for conversion.
No longer an unintelligible mystery, Caballa magic is explained in this lively, practical guide to occult magic in accessible language with clear instructions for practical productive work using the symbols of the Tree of Life daily. Original.
A translation of the Kabbalah for the layperson includes a compact presentation of each primary text and features a practical analysis and vital historical information that offer insight into the various aspects of Jewish mysticism.
