By Karl Erich Grözinger, Joseph Dan
The convention on Jewish Mysticism, Magic and Kabbalah in Ashkenazi Judaism, which met in Frankfurt a.M. in December 1991, was once the 5th overseas convention at the heritage of Jewish Mysticism in reminiscence of Gershom Scholem. It was once the 1st such convention to fulfill open air of Jerusalem, and the 1st to be devoted to a countryside instead of a old period.
The Frankfurt convention, the single one amongst the six devoted to a sector, expressed the intensification of curiosity within the heritage of Jewish mysticism in Germany and relevant Europe, the world recognized in Hebrew as 'Ashkenaz'. a number of the significant advancements which marked the emergence of Jewish mysticism in Europe in its a number of colleges and traits happened in Germany within the past due 12th and through the 13th century. After that, this region didn't stop to be one of many facilities of Jewish mystical creativity. even if the most facilities of Jewish mystical colleges have been within the Provence and in Spain, in Italy, within the Ottoman Empire and in Ereẕ Yisrael, in japanese Europe and in different places, there have been continuously connections with teams and faculties in Germany. each significant improvement in other places had an impression, an echo, or extra improvement, within the German realm.
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Extra resources for Mysticism, Magic and Kabbalah in Ashkenazi Judaism: International Symposium Held in Frankfurt A.M. 1991
This, probably, is the most common way of expressing mystical experience in kabbalistic literature. The writers of these kabbalistic treatises had deep within themselves the glimpse of supernal mystical truth, and then found a way to integrate a symbolical reflection of this truth within their exegetical works. It seems that one should not be surprised by the fact that mystics, so deeply immersed in the language of divine revelation, will interpret their own mystical experience as a direction towards a new understanding of the words of ancient texts.
Yehoshua and of Ben Azzay. [That is the intention of what is written:] And »Moses spake« (Ex. 19,19). " I repeat, it is language, the Hebrew language, which enables man to be the image of God. Man is Zelem Elohim inasmuch as he is able to speak the same language through which God revealed the Torah on Mt. Sinai and by means of which He created the world. Speaking in the divine language means, therefore, using the creative divine language. I shall come back to this point shortly. Before that, we should, however, look at the divine counterpart of the imago-doctrine in Eleazar's writings.
34 In Maimonides' system it is intellect that has this function. We may thus fairly conclude that the voice of the Lord in Eleazar's system has a similar function to the intellect in the system of Maimonides. That is to say, here we have to regard the voice of God as the adequate divine counterpart to man as the image of "God". It seems, therefore, that according to Eleazar, besides the Kavod35, the language of God is one of the highest connecting links between God and man; therefore it is language which makes man an imago dei.
Mysticism, Magic and Kabbalah in Ashkenazi Judaism: International Symposium Held in Frankfurt A.M. 1991 by Karl Erich Grözinger, Joseph Dan