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

By Ithamar Gruenwald

It is a new and revised variation of the ebook first released 1980. It comprises new introductory and concluding chapters in addition to a Bibliography and up-to-date Index. additionally, big corrections, updates, and alterations were made within the unique textual content. The alterations hindrance issues of language and elegance, 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 booklet of this publication in 1980. the hot Introductory bankruptcy explores new venues and concerns within the research and overview of the Hekhalot literature and suitable passages in apocalyptic literature, and this in mild of epistemological and ontological issues. The Concluding bankruptcy discusses the ritual praxis of the event of the Hekhalot mystics and its affitnity to magic, and this by way of new methods to ritual idea.

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See I. 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.

Their aim and function is to give a true-to-life expression to existing situations, matters, and ideas. However, it is in the nature of the verbal expression that its essence is not identical to what it relates. Usually, even when words are viewed as verbal reification of the objects to which they relate, their linguistic domain is the symbolic. 53 There are various empowering components intended to be functional in configuring meaning in which words receive the status of an independent reality.

J. Brill, 1994), p. 19]. Does this passage include mystical overtones? The answer to this question depends on how one assesses the whole question, whether there is a mystical component in the Qumran writings or not. It is still a debatable issue. I incline to concur with the balanced and careful approach to the subject as outlined and discussed by P. Alexander, op. , who does not discuss the subject of the visionary ascension-hymns. Apparently, he avoids the discussion, because there are no such hymns in the Qumran literature.

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