By Moshe Halbertal
During the 12th and 13th centuries, nice new traits of Jewish notion emerged whose commonly assorted representatives--Kabbalists, philosophers, and astrologers--each claimed that their specific figuring out published the particular mystery of the Torah. They offered their very own readings in a coded model that has grow to be seemed by means 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. rigorously tracing the increase of esotericism and its functionality in medieval Jewish proposal, Moshe Halbertal's richly certain historic 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 inner justifications that esoteric traditions supply for his or her personal life, specifically within the Jewish global, within which the unfold of data used to be of serious significance? How do esoteric teachings coexist with the published culture, and what's the connection among a number of the esoteric teachings that compete with that exposed tradition?
Halbertal concludes that, throughout the medium of the hid, Jewish thinkers built-in into the guts of the Jewish culture varied cultural affects resembling Aristotelianism, Neoplatonism, and Hermeticisims. And the construction of an extra hid layer, unregulated and open-ended, grew to become the resource of the main bold and radical interpretations of the tradition.
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Additional resources for Concealment and Revelation: Esotericism in Jewish Thought and its Philosophical Implications
And upon the nobles of the children of Israel He laid not His hand, and they beheld God and did eat and drink” (Exodus 24:9–11). From this, said R. Pinhas, it may be inferred that they deserved to have a hand laid upon them. For R. Hoshaya said: Did provisions go up with them to Sinai, that you should be able to say “and they beheld God and did eat and drink” (Exodus 24:10)? No, but it teaches you that they fed their eyes upon the Shekhina as a man looks upon his neighbor while in the act of eating and drinking.
The voyage is accompanied by descriptions of divine sublimity, of the immense, terrifying dimensions of the angels, the seraphs and the holy beasts who stand before the Lord to serve Him, and especially the songs and praises to the high and mighty God. This focus of the Hekhalot literature is the most impressive source of descriptions of divine sublimity and hymns of angels glorifying God and His chariot to be found in all of Jewish literature. The second focus of Hekhalot literature deals with the names of God rather than His image.
2–3 [trans. modiﬁed]) One who expounds the creation narrative in public does not cause error or heresy; rather, he reveals things that the Holy One, blessed be He, has hidden because of their defects, such as the creation of the world from tohu and bohu. 8 The ﬁrst motive of esotericism is thus related to the relationship between concealment and honor, and, in the case of the restrictions on viewing the chariot—the ethics of vision. Asymmetry in the possibilities of vision give rise to a relation of authority and sublimity.