By Gershom Scholem
Concise details from the publisher:
A choice of lectures at the good points of the flow of mysticism that begun in antiquity and maintains in Hasidism today.
Forward via Robert Altar, with this Scholem dedication:
TO THE reminiscence OFWALTER BENJAMIN (1892–1940)
The good friend of a life-time whose genius united the insightof the Metaphysician, the interpretative strength of the Criticand the erudition of the Scholar
DIED AT PORT BOU (SPAIN)
ON HIS means INTO FREEDOM
From a reader:
"... He covers the mystic Abraham Abulafia and his prophetic Kabbalism (and the way it broke Kabbalism in two), the Zohar and Moses de Leon, En-Sof (the hidden God), the 10 Sefiroth (numbers) and Sefirotic improvement over the years (from Sefer Yetzirah to the Zohar), additionally the Shekhinah (the woman facet of God), Isaac Luria (the Lion) and his scholars (his Cubs), and the lovely impression the exile from Spain had at the Kabbalah in general.
The final lectures conceal Sabbatai Sevi and the catastrophe he triggered the Jewish humans. He virtually destroyed Judaism itself for 250 years afterwards. The impression continues to be felt to this present day. He additionally indicates the trendy Hasid's (the Ultra-Orthadox Jews) and the way the Kabbalah and the Zohar influance their teachings and ideology. He additionally indicates why general Orthadox Jews stay away from the Kabbalah (calling it Jewish witchcraft) and why they considear the Hasid's to be cultists of a type (even although the Kabbalah used to be Orthadox Judaism for three hundred years sooner than the arrival of Sabbatai Sevi - which Mr. Scholem painfully issues out).
I have in simple terms scrached the outside of the issues this publication includes. in case you should purchase one publication on Jewish mysticism, this is often it. it really is worth the purchase."
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Sample text
And notes. : and note. :. :. :. v. ” 174 See She"elot II, §: and note. 175 For the date and place of composition of Reshit Hokhmah II and Te#amim II, which . comments on Reshit Hokhmah II, see: Te#amim, (“Introduction”), pp. –; Sela, . . For the date and place of composition of #Olam II, see #Olam, (“Introduction”), pp. –. 167 introduction Sefer ha-She"elot III This work refers in the past tense to Sefer Reshit Hokhmah (regarding . 177 Given their very general character, however, these two references are not indisputably to the extant versions of Reshit Hokhmah and Sefer ha-Me"orot.
145 Moreover, in both Mivharim I and Mivharim II, after presenting the first . method, Ibn Ezra offers the same illustration of how to avoid placing the ascendant of the electional horoscope in the position of a malefic planet, by taking into account this planet’s “ray” (that is, an interval ahead or behind the planet where its influence is still felt). 146 The second example relates to buried treasure, the most prominent topic treated in Ibn Ezra’s works on interrogations. 147 The third example is the debate between astrologers regarding a problem in military astrology.
According to Matthew, , p. , the latitude of Béziers is ° . : and notes. : and notes. : and notes. : and note. 163 See below, Appendix B, example (p. ). v. ” 165 As will be shown in due course, this work is not identical with the text of Sefer haMe"orot presented in this volume. introduction Sefer ha-She"elot II She"elot II contains a past-tense reference to #Olam II,166 and three references to Sefer ha-Moladot regarding topics that may be found in the extant Hebrew version of the latter,167 although the possibility that similar discussions of the same topics were found in the second version of this work cannot be ruled out.