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Concealment and Revelation: Esotericism in Jewish Thought by Moshe Halbertal

By Moshe Halbertal

During the 12th and 13th centuries, nice new traits of Jewish inspiration emerged whose largely diverse representatives--Kabbalists, philosophers, and astrologers--each claimed that their specific realizing printed the particular mystery of the Torah. They offered their very own readings in a coded style that has end up looked by way of many because the very essence of esotericism. Concealment and Revelation takes us on a desirable trip to the depths of the esoteric mind's eye. conscientiously tracing the increase of esotericism and its functionality in medieval Jewish notion, Moshe Halbertal's richly particular old and cultural research progressively builds conceptual-philosophical strength to culminate in a masterful phenomenological taxonomy of esotericism and its paradoxes.

one of the questions addressed: What are the interior justifications that esoteric traditions offer for his or her personal life, specifically within the Jewish global, during which the unfold of information was once of significant value? How do esoteric teachings coexist with the printed culture, and what's the connection among a few of the esoteric teachings that compete with that exposed tradition?

Halbertal concludes that, during the medium of the hid, Jewish thinkers built-in into the center of the Jewish culture different cultural impacts resembling Aristotelianism, Neoplatonism, and Hermeticisims. And the production of an additional hid layer, unregulated and open-ended, turned the resource of the main bold and radical interpretations of the tradition.

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Extra resources for Concealment and Revelation: Esotericism in Jewish Thought and its Philosophical Implications

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For there is a power that can defeat the cherubim [guarding the entrance to the Garden of Eden]. For he who eats of the tree of life lives forever like the ministering angels, as we find in the Psalm to the sons of Korah: “Hear this all nations” (Psalms 49:2), for the secret is “for the Lord shall redeem my soul from She’ol, for He shall take me, Selah” (49:16). Furthermore, “after honor, shall He take me” (73:24). For the verb “to take” (lekiha) is mentioned in both verses, just as it is mentioned in the cases of Enoch and Elijah .

144). The dissemination of this magical knowledge is accompanied by severe warnings of esotericism: Rabbi Akiba said: “Anyone who wishes to learn this Mishna, and to expound the Name as it is, should sit and fast for forty days, and place his head between his knees until the fast dominates him, and whisper to the earth and not to the heavens, that the earth may hear and not the heavens . . and if he tell it to his fellow, he should tell him one letter of the first name and one letter of the last name, and not pair the two [letters], lest he err and destroy the world, the world of the Holy One, blessed be He.

And he will know all of these with completely discernment, that knows of no doubt, and through the ways of God, the instructed shall know God. ” And this can only be understood by one who is exceedingly wise. (Exodus 20:1; Weiser 2:132) The historical level of religion, as expressed in the second part of the verse, is directed toward those who are uninstructed, that is, the believer who lacks the ability to base his faith upon investigation of creation, and requires miracles to uphold his faith.

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