By Gershom Scholem
Noticeable because the e-book approximately Kabbalistic examine, that has nonetheless held up over the years; not to mention being Scholem's maximum work.
Reviews:
"A crucially important paintings within the lengthy background of Jewish esoteric spirituality. other than its intrinsic value, the book's impression has been huge, immense, and is probably going to proceed all yet indefinitely."--Harold Bloom, Yale University
"Major tendencies [is] the canonical smooth paintings at the nature and background of Jewish mysticism. for a complicated figuring out, not just of the dynamics of Jewish mysticism, yet of the beautiful complexities of Jewish background and culture, significant tendencies is an important port of access during which one needs to pass."--Yosef Hayim Yerushalmi, Columbia University
This e-book outlines Jewish Mysticism from its beginnings in antiquity to its newest section in Hasidism. first and foremost the Kabbalah used to be an esoteric doctrine limited to small teams of the choose. After the expulsion of the Jews from Spain in 1492, it grew to become the real voice of the folk and a dominant religious strength in Judaism. no longer until eventually the 18th century, after the cave in of the Sabbatian Messianic circulation, was once Kabbalah thought of "dangerous" for the folk. Thereafter Western Jewish students kept away from any theological dialogue which would revive mystic inspiration. hence the far-reaching makes an attempt of Jewish mystics to interpret theologically the that means of life remained unknown, and useful Kabbalistic manuscripts unexplored.
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Extra info for Major Trends in Jewish Mysticism
Example text
Earth and heaven meet already in the ancient Aggadah, but now an even greater stress is laid on the heavenly element which comes more and more to the fore. All events assume gigantic dimensions and a wider significance; the steps of the heroes of the Kabbalistic Aggadah are directed by hidden forces from mysterious regions, while their ^doings react, at the same time, upon the upper worl^ Seen that way, there is nothing more instructive than a comparison between the two great and truly comprehensive collections, or Yalkutim, each one representing, respectively, one of the two types of Aggadic creation, ^he compiler of the Yalkut Shim'oni collected in the thirteenth century the old Aggadahs which, as preserved by the Midrashic literature, accompanied the biblical text.
Kabbalism in other words is not dualistic, although historically there exists a close connection between its way of thinking and that of the Gnostics, to whom the hidden God and the Creator are ception of opposmg as the prmciples. On Kabbalistic speculation is the contrary, all the energy of 'orthodox' bent to the task of escaping from dualistic consequences; otherwise they would not have been able to maintain themselves within the Jewish community. I think it is possible to say that the mystical interpretation of and the unity of God, in the so-called doctrine of the 'Sefiroth', constituted a problem common to all Kabbalists, while the solutions given to it by and in the various schools often differ from one another.
For as the general character- framework of Jewish tradition? Kabbalah, it must be remembered, is not the name of a certain dogma or system, but rather the general term applied to a whole religious movement. This movement, with some of whose stages and tendencies we shall have to acquaint ourselves, has been going on from Talmudic times to the present day; its development has been uninterrupted, though by no means uniform, and oftea dramatic. " In addition, there exists an even greater array of manuistic of mysticism within the scripts not yet published.