By Elliot K. Ginsburg

This research is anxious either with the richly imagined international of kabbalistic fantasy about the sabbath because it built from the overdue 12th century to the early 16th century and with its activation in spiritual lifestyles through ritual. First released in 1989, it has now been up-to-date to mirror newer advancements within the realizing of the topic. The publication opens with a historic evaluation of classical kabbalah, an summary of its symbolic universe. designated realization is given to the foremost mythic motifs that underlie sabbath observance: the sabbath as resource of cosmic blessing; the sabbath as perfected time; the drama of divine recovery and sacred marriage; and the drama of human transformation via the sabbath as mirrored within the motif of the sabbath-soul). this is often by means of a theoretical dialogue of the functionality and which means of kabbalistic ritual and the issues of its interpretation. concept offers option to perform with the shut learn of dramatic rituals situated at the margins of the sabbath: the ritual of preparation-how one enters the sabbath-and the ritual of separation-how one leaves the sabbath and but takes it into the week. short appendices care for the particular problems with Torah research and sexuality with regards to sabbath-observance. This now-classic examine combines the shut textual readings of conventional scholarly enquiry with extra cutting edge methods drawing on symbolic anthropology and so on. The presentation is coherent, cohesive, and available. It makes a contribution to the historical past of Jewish spirituality and, extra widely, to the knowledge of fable and formality.

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Additional resources for The Sabbath in the Classical Kabbalah (SUNY Series in Judaica: Hermeneutics, Mysticism, and Religion)

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29 A second Kabbalist, Abraham Abulafia (1240-92), was a highly creative adept, graced with charismatic powers and a propagandizing talent. An itinerant seeker, Abulafia was active not only in his native Castile, but in Catalonia, Palestine, Greece, Italy, and Sicily, where he apparently spent his final years. 30 His own Kabbalah was ecstatic rather than speculativetheosophical in nature and included a highly developed exegetical method, freer and more dynamic than the approaches favored in the Proven~al and Gerona circles.

The configuration of the sefirot as a Cosmic Tree is commonly rendered in the following-highly stylized-fashion: 29 Introduction KETER I;IOKHMAH BINAH I;IESED GEVURAH HOD SHEI

It is most commonly imaged as the feminine aspect in general and, on occasion, as the female sexual organ. 'Adam Qadmon or Divinity is thus portrayed as an androgyne; the union of male and female aspects becomes a cipher for shelemut, cosmic completion or wholeness. ee, this archetype is sometimes employed to give mystical meaning to the institution of marriage and to marital intercourse, as well. Though these two are the most common images of the divine totality, the sefirot are collectively imaged in many other ways.

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