Search results

1

Michala Benešová, Ve světle kabaly. Židovská mystika v polské literatuře meziválečného období, Karolinum, Praha 2017, pp. 330

100%

Ranocchi E., pp

pl.it / rassegna italiana di argomenti polacchi

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2017

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issue 8

265-268

2

God’s Essence and Attributes according to Some Jewish Thinkers in Renaissance Mantua

100%

Beltrán M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2013

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vol. 27

7-30

EN

The aim of this paper is to give an account of some arguments used by Judah Moscato and other Mantuan Jewish thinkers of the Renaissance to equate God’s essence with the Supernal Torah, and to argue that nature can be considered as a realm in which God’s signs are ubiquitously stamped. According to Moscato’s Sermons, God transmits His spiritual energy to nature in such a way that He is in some manner all of the existents. Given so, man is required to search for the evidence of God in nature by means of his intellect, to decode the signs through which God unveils the eternal intelligible truths contained in the Supernal Torah. The Neoplatonic bias perceptible in the Kabbalistic works of Yohanan Alemanno and Abraham Yagel is also examined.

3

The Kabbalistic Alphabet of Libeskind: The Motif of Letter-shaped Windows in the Design of the Jewish Museum in Berlin

100%

Kamczycki A.

Ikonotheka

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2018

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vol. 28

7-40

EN

The present article attempts to analyse and interpret the structure of windows in the Jewish Museum in Berlin, designed by Daniel Libeskind and constructed in 1989–1999. Elongated, narrow, irregular window openings arranged at different angles like a tangle of cuts and grooves span the entire structure and resemble Hebrew letters and the kabbalistic notion of the “scattered alphabet”, which functions in Jewish tradition as a visual metaphor. The assumption of such a perspective of interpretation, based on the visual form of the building which was, in its principle, meant to partially refer to the Holocaust, leads to the hypothesis that the chosen motifs of letter-shaped windows (the scattered alphabet) is connected to the kabbalistic postulate of the “repair of the world”, known in Jewish tradition as tikkun olam. The characteristic chaotic arrangement of the window openings is not, as it might be assumed, simply a symbol of the civilisational “fragmentation” resulting from the Holocaust. On the contrary, the design manifestly embodies the nostalgia for the mythical (and messianic) times of harmony, order and regularity, as well as the longing for clear structure and symbiosis. This manifests in the kabbalistic interpretation of the motif of letter-windows understood as a mystical (or even theurgical) element of restoration. Concentration, contemplation, perception and consideration of the forms and shapes of the letters is a notion known from the Kabbalah; in this case architectural references to Jewish mysticism are more than just a strategy for interpretation, but a declarative assumption made by the architect himself. Libeskind’s design in Berlin, therefore, involves the matter of language as the elementary material and instrument of salvation, while the context of the Kabbalah ought to be regarded as a certain symptom or a specific modality shaping new meanings manifested by the work of art that this museum undoubtedly is.

4

Giovanni Pico della Mirandola’s Encounter with Jewish Intellectuals

100%

Herůfek J.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2011

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vol. 25

7-24

EN

The article deals with the religious and philosophical concept of Giovanni Pico della Mirandola and focuses primarily on the Jewish-Arabian sources of Mirandola's thinking. Since Pico did not have a very good knowledge of Hebrew or even Arabic, it was often almost impossible for him to deal on his own with the language of extremely challenging original medieval texts, whether on themes of Jewish and Arabian philosophy or on themes of Jewish mysticism, known as Kabbalah. Pico therefore made use of his colleagues, and to some extent was reliant on them. In this connection attention has to be drawn fi rst to Elia del Medigo, adherent of Averroist Aristotelianism, and to Jochanan Alemanno, representative of the Jewish concept of ancient theology (prisca theologia) connected with elements of Neo-Platonism. In the fi nal place the article discusses Pico's principal translator Flavius Mithridates. Through his vision of the Christian Kabbalah Flavius Mithridates inspired not only the "prince of concord" himself, but also many followers in the 16th and 17th centuries (Johannes Reuchlin, Francesco Zorzi, Gilliaume Postel, Caspar Knittel, and others).

5

Ślad mistyki żydowskiej w transcendentalnej antropologii Karla Rahnera

75%

Sareło Z.

Studia Europaea Gnesnensia

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2018

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issue 17

85-98

EN

This principal aim of deliberations in this paper was to verify the hypothesis that Karl Rahner’s anthropology operates on premises which dovetail with fundamental ideas originating with medieval Jewish mystics. In order to argue the hypothesis, the author relies on comparative methodology to discuss essential anthropological concepts advanced by K. Rahner and M. Buber.

6

Antynomiczne dyrektywy radykalnego sabataizmu jako wyraz etyki „odwróconej” według Gershoma Scholema

63%

Izabela Brylla D.

Studia Religiologica

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2012

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vol. 45

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issue 3

237–254

EN

This article presents the radical wing of sabbataism (sabbatianism) – the messianic-mystical movement of heterodox Judaism which arose in the 17th century and flourished in the Ottoman Empire, founded by Sabbatai Zevi. This is done according to the works of Gershom Scholem and from the point of view of the ethical principles in their dimension directed to sexual life which the sabbataistic extremists, mainly from the Dönmeh group, had chosen as binding and obligatory ones. The distinctive feature of these directives compared to conventionally dominant ones was their “upturned” character. Therefore, the article will discuss the antinomism of which – as a tendency being opposed to the normative comprehension of the rules, established here by the Jewish law (nomos) on the basis of the Torah – the radical ma’aminim are an exemplification. Nevertheless, this sabbataistic reversal in the formulation of the issues concerning carnality reveals the profound doctrinal base in the form of the kabbalistic writings and on their pages introduced mystical conceptual categories (taken up in the present article) – the groundwork from which is determined by the dichotomy Torah de-’Atzilut–Torah de-Beri’ah – and to which the sabbataists attributed the peculiar “upturned” modus of interpretation.

7

Tracce veneziane in un manoscritto appartenuto a Maria Casimira Sobieska. Tra Cabala e magia naturale

63%

Boni F.

Italica Wratislaviensia

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2021

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issue 12.1

87-105

EN

The article presents some texts from manuscript 2284 stored at the Jagiellonian University Library in Krakow, titled "Księga Kabał Królowej Sobieskiej" (The Kabbalah Book of Queen Sobieska). It is a collection of unpublished texts about magic, Kabbalah, and astrology, collected by Maria Casimira Sobieska herself during her long sojourn in Italy (1699–1714). Some of the manuscript’s texts were written in Italian, most likely in Venice at the end of the 17 th century, and signed by a certain Andrea Valetta, a citizen of the Most Serene Republic. Some of these texts concern natural magic, and others, Kabbalah: "Acqua simpatica per scivere [sic] da lontano, Per fare l’acqua ardente, A’ far la scrittura simpatica, and Altra Acqua simpatica" (104r–105v); "Modo di scrivere in Zifra senza dar sospetto di Zifra and Tabella della prima scienza numerica" (100r); "Seconda scienza numerica" (100v–101v); "Trattato Per estrarre il nome del Genio" (106r–113r); "Regole di Cabala di Salomone Imparatale divinam[ente] da Dio "(216r–222v). The work shows how, in the texts on natural magic, Valetta follows Giovanni Battista Della Porta’s theory and approach to natural magic. In the texts on Kabbalah, although he considers Kabbalah from a Christian point of view, like Pico della Mirandola, he ignores mystical and spiritual aspects—which, in Pico, are most important—focusing on practical and prophetic aspects.

IT

Il contributo presenta alcuni testi contenuti nel manoscritto 2284 conservato alla Biblioteca Jagellonica di Cracovia, conosciuto come "Księga Kabał Królowej Sobieskiej" (“Il libro della Cabala della Regina Sobieska”). Si tratta di un insieme di testi inediti a carattere magico, astrologico, cabalistico, raccolti da Maria Casimira Sobieska, durante il suo lungo soggiorno in Italia (1699– 1714). Tra questi ve ne sono alcuni redatti in italiano, molto probabilmente a Venezia, da un abitante della Serenissima che si firma come Andrea Valetta, la cui mano si riconosce in diversi testi. Alcuni di essi riguardano la magia naturale, altri la dottrina cabalistica: "Acqua simpatica per scivere [sic] da lontano, Per fare l’acqua ardente, A’ far la scrittura simpatica, Altra Acqua simpatica" (104r–105v); "Modo di scrivere in Zifra senza dar sospetto di Zifra; Tabella della prima scienza numerica" (100r); "Seconda scienza numerica" (100v–101v); "Trattato Per estrarre il nome del Genio" (106r–113r); "Regole di Cabala di Salomone Imparatale divinam[ente] da Dio" (216r–222v). L’articolo dimostra come, nel primo caso, l’autore segua gli insegnamenti di G.B. Della Porta e il suo approccio alla magia naturale, mentre nel secondo, pur condividendo con Pico della Mirandola l’interpretazione cristiana della Cabala, ne ignori gli aspetti mistici e spirituali, privilegiando quelli pratici e divinatori.

8

Mistycyzm i ezoteryzm a koncepcje godności człowieka w renesansowych Włoszech

63%

Smoluk-Stachowska J.

Edukacja Humanistyczna

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2021

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issue 2

35-50

PL

Artykuł prezentuje przegląd mistycznych i ezoterycznych motywów zaczerpniętych z myśli pitagorejskiej, hermetyzmu wschodniego oraz mistyki żydowskiej zwanej kabałą, które miały wpływ na kształtowanie się renesansowych koncepcji godności człowieka we Włoszech. Idea harmonijnej jedności całego wszechświata, koncept reinkarnacji wraz z jej teleologicznym celem, możliwość przemiany człowieka czy też ujmowanie świata za pomocą języka, będącego jednocześnie ontologicznym fundamentem całego kosmosu, zainspirowały takich myślicieli, jak: Marsilio Ficino, Giovanni Pico della Mirandola, Cristoforo Landino czy Gianozzo Manetti. W niniejszym studium, autorka pokazuje, jaki wpływ miały owe mistyczne założenia – mające swoją genezę zarówno w mistyce Wschodu, jak i Zachodu – na ukształtowanie się renesansowych koncepcji godności człowieka, które stały się następnie podwalinami dla nowoczesnego postrzegania kondycji istoty ludzkiej.

EN

This article presents different mystical and esoteric motifs gained mainly through Pythagorean thought, Eastern Hermeticism and Jewish mysticism called Kabbalah , which had a biggest impact on the formulation of the renaissance concept of the Dignity of Man in Italy. The ideas of united harmony – mystical union of the Universe, reincarnation with its theleological goals, human metamorphosis and vision of the world as a language reality – which is also an ontological fundament of all the Cosmos, inspired famous renaissance thinkers such as Marsilio Ficino, Giovanni Pico della Mirandola, Cristoforo Landino or Gianozzo Manetti. In this paper, the author shows, what influence could have this mystical assumptions - whose roots are in Eastern and Western mysticism – on the formulation of the renaissance concepts of Dignity of Man, which are also a fundamental base for modern anthropological thinking about human condition and dignity.

9

Kontemplacja estetyczna Pisma świętego na przykładzie Ps 67 i wybranych perykop z Listu św. Pawła do Rzymian

63%

Rafiński G.

Studia Gdańskie

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2019

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issue 45

33-56

PL

Odbiór tekstów biblijnych nie powinien ograniczać się tylko to analizy konceptualnej. Biblia jest dziełem literackim i mamy prawo odbierać ją czasem tak, jak się odbiera dzieło sztuki, które wywołuje efekt kontemplacji estetycznej. Kierując się tym założeniem, w niniejszym artykule przeanalizowaliśmy od strony estetycznej, włącznie z podaniem schematów poglądowych, Psalm 67 (zwany w kabale Psalmem Menorą) i wybrane perykopy z Listu św. Pawła do Rzymian, w których Apostoł cytuje teksty ST (Rz 3,10-20; 4,1-25; 9,6-29; 15,7-12). Z analizy porównawczej wysnuliśmy wniosek, że św. Paweł znał i stosował metody interpretacji tekstów ST funkcjonujące w środowisku diaspory (dla przykładu. reguły: „gezera shawa”, „yelamdenu rabbenu”), ale dostosowywał je do priorytetu, jakim było głoszenie Ewangelii. Paweł narzucał sobie ograniczenia formalne w swym nauczaniu, „aby nie został pozbawiony znaczenia krzyż Chrystusa” (por. 1 Kor 1,17], unikając „górnolotnych słów lub mądrości” (por. 1 Kor 2,1).

EN

The reception of biblical texts should not be limited only to aconceptual analysis. The Bible is a literary work and we have the right to receive it sometimes as one receives a work of art that evokes the effect of aesthetic contemplation. With this assumption in mind, in this article I have analyzed Psalm 67 (called the Menorah Psalm in the Kabbalah) and selected pericopes from St. Paul's Letter to the Romans, in which the Apostle cites the texts of the Old Testament (Romans 3:10-20, 4:1-25, 9: 6-29, 15:7-12) from the aesthetic perspective. Illustrative diagrams are also provided. From the comparative analysis, the conclusion is drawn that St. Paul knew and used methods of interpreting the Old Testament texts that functioned within diaspora circles (for example, the rules: "gezera shawa", "yelamdenu rabbenu"), but he adapted them to the priority of preaching the Gospel. Paul imposed on himself formal limitations in his teaching, " lest the cross of Christ be emptied of its power" (cf. 1 Cor 1:17), by avoiding "lofty words or wisdom" (cf. 1 Cor 2:1).

10

Biblijny opis stworzenia w nauczaniu Bnei Baruch

63%

Brylla D.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2015

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vol. 27

247-265

EN

In the paper I present the Bnei Baruch’s interpretation of the biblical story of creation (from the Book of Genesis), especially of the category of the “days of creation”. This doctrine is a small part of the whole system of Bnei Baruch “Kabbalah”. The commentary of the creation account is radically different from the classical theological interpretation. Bnei Baruch’s optics is the example of an nonliteral exegesis, but even in this one can clearly see its exceptionality. The key-categories around which the whole interpretation is focused are the ideas – in some way philosophical and psychological – of the “will to receive” (egoism) and the “will to bestow” (altruism). The “days of creation” characterize here the process of human correction, they are the stages of the tikkun, where the final stage is the so-called equivalence of form with the Creator. According to Bnei Baruch, the biblical words do not describe the physical world but deal with the “upper” reality – the spirituality. On the strength of this statement it is said that the language the whole Bible is written in is the “language of the branches” (while the spiritual realm is the root).

11

Kabbalah, "Dybbuks", and the Religious Posthuman in the Shakespearean Worlds of "Twin Peaks"

51%

Starks L. S.

Multicultural Shakespeare: Translation, Appropriation and Performance

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2021

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vol. 24

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issue 39

29-52

EN

In the series Twin Peaks, Mark Frost, David Lynch and others create a mythological framework structured by and filtered through Shakespeare in a postsecular exploration of the posthuman. Twin Peaks exemplifies a cultural postsecular turn in its treatment of the posthuman, taking the religious and spiritual perspectives to new -and often extreme-heights in its use of Kabbalah and other traditions. Twin Peaks involves spiritual dimensions that tap into other planes of existence in which struggles between benign and destructive entities or forces, multiple universes, and extradimensional, nonhuman spirits question the centrality of the human and radically challenge traditional Western notions of being. Twin Peaks draws from Shakespeare’s expansive imagination to explore these dimensions of reality that include nonhuman entities-demons, angels, and other spirits-existing beyond and outside of fabricated, human-centered worlds, with the dybbuk functioning as the embodiment of the postsecular religious posthuman.

12

Erotyczny charakter poznania w kabale

51%

Brylla D.

Studia Warmińskie

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2014

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issue 51

65-79

PL

W artykule ukazano kabalistyczne (tj. z obrębu średniowiecznego i późniejszego mistycyzmu żydowskiego) ujęcie idei poznania, mianowicie poznania określanego i warunkowanego przez seksualną unię mężczyzny i kobiety. Ponieważ kabała bazuje na tekstach Tanachu, przeto elementem kluczowym jest tu werset z Księgi Rodzaju (4,1). Pojawiające się w nim słowo jād‛a (ידע) (‘obcował’/’poznał’) [Adam z Ewą/Ewę] zestawiane jest kolejno, na podstawie jego leksyki, z kategorią da‘at (דעת) – ‘wiedzą’, ‘poznaniem’ oraz nazwą kabalistycznej sefiry. W związku z rolą odgrywaną w mistycznej teologii judaizmu przez tę ostatnią, ukazane zostały zależności seksualne zachodzące w dominium sefirotycznym, które stanowią de facto wzorzec dla relacji ludzkich. Ideałem owych relacji na planie ziemskim jest osiągnięcie między mężczyzną i kobietą pełnego (skutkiem wydarzającego się seksualnego ziwwuga kadisza, zespolenia przeciwnych, ale komplementarnych, pierwiastków) poznania drugiej osoby, a także pewnego typu duchowe poznanie Boga, który w kabale jest coincidentia oppositorum oraz sefirotyczną strukturą.

EN

The article presents kabbalistic (i.e. from the medieval and later Jewish Mysticism) perspective on the idea of knowing, namely knowing that is defined and determined by the sexual union of man and woman. Since Kabbalah, when doing its interpretations, is based on the texts of Tanah, the starting point is made here the vers from the biblical Book of Genesis (4,1). The word jād‛a (ידע) (‘made love’/‘knew’) [Adam with Eve/Eve] from here is then lexically compared to the category of da‘at (דעת), „wisdom’, ‘knowing’, and the name of the kabbalistic sephira. Due to the role of this sephira in the doctrine of mystical judaism, the text presents the sexual connections that happen in the sephirotic dominium which form the pattern for the human relations. The ideal of these relations is on the material plane the attainment by man and woman (as an effect of the sexual zivvuga kadisha, an union between contradictory but complementary elements) the complete knowing (wisdom) of the partner, but also of God. This kind of spiritual knowing of God is determined by the fact that God is in Kabbalah the coincidentia oppositorum and the sephirotic structure.

DE

Im Beitrag wird die aus der Kabbala, d.h. aus der mittelalterlichen und späteren jüdischen Mystik, bekannte Idee des Erkennens ausdiskutiert, die sich auf das Erkennen durch die sexuelle Einheit von Mann und Frau stützt. Da die mystischen Interpretationsansätze der Kabbala auf den Tanach-Texten basieren, rückt in den Mittelpunkt der Betrachtungen der Schlüsselvers 4,1 aus dem Buch Genesis, in dem das Wort jād‛a (ידע) [’verkehrte’/’erkannte’ – Adam mit Eva] aufgrund seiner Lexik mit der Kategorie da‘at (דעת) [’dem Wissen’, ’dem Erkennen’] und mit der kabbalistischen Bezeichnung Sefira kombiniert und zusammengestellt wird. Weil im mystischen Judaismus die Da‘at-Sefira eine relevante Rolle gespielt hatte, wurden auch sexuelle Verhältnisse bzw. Wechselbeziehungen aufgezeigt, die sich im Sefirot-Dominium zutragen und die im Endeffekt das Musterbeispiel einer zwischengeschlechtlichen Beziehung (Mann-Frau) bilden. Auf Erden sollte zwischen Mann und Frau ein vollkommenes Erkennen ‚stattfinden’, das sich aus dem sexuellen zivvuga kadisha, aus der Verknüpfung von widersprüchlichen, aber in sich komplementären Teilchen resp. Elementen ergibt, und das zum Ziel sowohl das Erkennen der anderen Person als auch das Erkennen des Gottes, der in der Kabbala ein coincidentia oppositorum ist und sich durch eine Sefirot-Struktur definiert, hat.

13

Teozofia kabalistyczna w świetle spinozjańskiego monizmu panteistycznego

51%

Brylla D.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

|

2013

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vol. 25

25-46

EN

This article presents the essential thesis from the Kabbalah theosophy i.e. from the theosophic philosophy of the mystical Judaism, which is the monisitc view of pantheism, viz. the monistic view of the godhead, in the context of determining by it the parallel for the pantheistic, monistic philosophy of Baruch Spinoza. The elements of the philosophical systems in question, on the basis of which their analogies are shown, are the categories of substance, attributes and modes (spinozism), and Ein Sof and sephirot (Kabbalah). The deity of Spinoza, i.e. the nature (for deus sive natura), is the substance (with the quality of singularity, unity, and oneness), the inﬁnite number of attributes andthe manifested modiﬁcations (of the substance), and it is suggested in the present optics that the fundamental kabbalistc ideas as God Ein Sof and divine sephirot constitute the equivalents for them. Such correspondences are presumed due to the fact that Ein Sof is “characterized” (as far as it can be described, because Ein Sof is a product of the negative, apophatic theology/philosophy) by the descriptions speciﬁc for the Spinozian substance and its transcendental attributes, whereas the sephirot are the hypostases for the qualities that are ascribed to the comprehensible potencies from Spinoza’s pantheism: namely the two manifested attributes – res extensa and res cogitans – and the modi. What is more, the kabbalistic godhead is synonymous with the nature – as it is done in Spinoza’s system. Since the substance and the attributes with modiﬁcations, resp. Ein Sof and its sephirot, are ontologically one (they are characterized by the ontic identity), and, moreover, these categories – as a whole – set the entirety of the natural (= divine) entity, it is a well-grounded tendency to deﬁne the two analysed systems as the pantheistic monism, or monistic pantheism, which terms the present article uses.

14

„Czerwonym klinem bij Białych”. Żydowskie inspiracje El Lissitzky’ego

51%

Kamczycki A.

Studia Europaea Gnesnensia

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2011

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issue 4

189-202

PL

The article focuses on the analysis of the 1919 poster entitled “Beat the Whites with the Red Wedge”. The intention of the text is to demonstrate the artist’s inspirations with Jewish mysticism, messianism and Kabbalah, exploited for the needs of the Soviet, revolutionary interpretation of building a new world

15

Giorgio Agamben and the Concept of Messianism

51%

Klimowicz T.

Studia Żydowskie. Almanach

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2018

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vol. 8

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issue 7-8

125-139

PL

Idea mesjańska stanowi ważny aspekt żydowskiej filozofii i polega na oczekiwaniu przybycia zbawiciela, który zarazem zapoczątkuje erę pokoju i powszechnej harmonii. Istnieją jednak różne rozumienia okoliczności, w jakich przybycie mesjasza może nastąpić. Spór na tym polu dotyczy m.in. problemu, czy ludzkość poprzez swoje uczynki może wpływać na przybycie mesjasza. Takie podejście prezentowały czerpiące z kabały ruchy mesjanistyczne np. sabataizm. Podążając za wątkami mesjańskimi włoski filozof Giorgio Agamben analizuje pojęcie czasu mesjańskiego, form obowiązywania prawa i roli jednostki w procesie przekształcenia świata, proponując zsekularyzowaną wizję epoki mesjańskiej. Artykuł skupia się na recepcji idei mesjanizmu w filozofii Giorgio Agambena, zarysowaniu kluczowych pojęć stworzonych przez włoskiego filozofa oraz wskazaniu inspiracji zaczerpniętych przez Agambena z tradycji judaistycznej.

EN

The messianic idea is an important aspect of Jewish philosophy and consists in awaiting the arrival of a redeemer who will at the same time usher in an era of peace and universal harmony. There are, however, different understandings of the circumstances in which the messiah's arrival may take place. The dispute in this area concerns, inter alia, the problem of whether mankind, through their deeds, may influence the arrival of the messiah. Such an approach was presented by the messianic movements that drew from Kabbalah, e.g. Sabbataism. Following the messianic themes, the Italian philosopher Giorgio Agamben analyses the concept of the messianic time, the forms of law and the role of the individual in the process of transforming the world, proposing a secularised vision of the messianic era. The article focuses on the reception of the idea of messianism in the philosophy of Giorgio Agamben, outlining the key concepts created by the Italian philosopher and pointing to the inspiration taken by Agamben from the Judaic tradition.

16

Kabała a mistycyzm

51%

Moreno-Szypowska J. C.

Filozofia Chrześcijańska

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2022

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vol. 19

87-119

EN

The article "Kabbalah and mysticism" is divided into three parts, in which the general understanding of Kabbalah based on mysticism is presented. The first is devoted to the general definition of mysticism, wanting to reflect on this: Is Kabbalah one? In order to be able to answer this question, the author gives voice to the more important scholars of Judaism who have dealt with this issue or are still dealing with it. They are clearly characterizing what mysticism is, they try to create an equivalent explanation of Kabbalah, thus showing its specificity. Once confirmed that Kabbalah can be considered a kind of mysticism, the author moves on to the second part, in which she presents the basic sources of mysticism of Kabbalah. It discusses the most important items of rabbinic and non-rabbinic literature, showing how the non-rabbinic is continuator of the rabbinic. The third part of the article focuses on a deeper description of the initial types of mysticism: creation, chariot and body, which form the foundation for the later mysticism of word and letter. The mysticism of words and letters is kabbalah, that is, the hermeneutical art of biblical exegesis, based on the properties of the Hebrew alphabet and language, as God's tool for knowing Him. The article is based on the considerations of such authors as: Gershom Scholem, Roland Goetschel, Joseph Dan, Charles Mopsik, Marc-Alain Ouaknin, or the controversial Moshe Idel.

17

Drżący głos poetki

45%

Krawczyk A.

Fabrica Litterarum Polono-Italica

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2019

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issue 1

117-134

IT

L’articolo si presenta come una polemica contro i testi critico-letterari che definiscono Kazimiera Alberti un’autrice dalle opere “chiare e semplici”. La raccolta di poesie, Godzina Kalinowa, racchiude la ricchezza delle tradizioni, fonti di ispirazioni della poetessa: dal francescanesimo, ai riferimenti biblici, fino alla cabala. Inoltre, una delle caratteristiche dei versi dell’Alberti sono “le fessure e le crepe”, che interpretate nel contesto della filosofia di Kierkegaard, Derrida e di Agata Bielik-Robson, possono mettere in risalto l’originalità della scrittrice. Andare oltre le idee di minoritas e fraternitas, attraverso la metafora della corda, porta il lettore a scoprire interessanti riflessioni sul desiderio e sul vivace atteggiamento di insaziabilità. L’Alberti anticipa la sua epoca sia nella sua creazione letteraria, sia nella propria vita straordinaria e ricca di fascino.

EN

The text is a polemic with critical literary studies that recognize Kazimiera Alberti as a poet creating “light and simple” works. In the volume Kalinowa Hour can be traced wealth of tradition from which the poet drew: from the Franciscan, by biblical references, to the Kabbalah. In addition, the poems of the Alberti contain “crevices and cracks” which, interpreted in the context of Kierkegaard’s philosophy, Derrida and Agata Bielik-Robson’s works, may indicate the originality of poet. Going beyond the ideas of minoritas and fraternitas lead the careful reader to the metaphor of the string and interesting reflections on the desire and animating attitude of insatiability. The intuition that the poet has overtaken her age is not only the poems, but their realization and extension – a rich and extraordinary life.

18

Differentia specifica kabalistycznej kategorii Ein Sof

45%

Brylla D.

Roczniki Teologii Fundamentalnej i Religiologii

|

2012

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vol. 4

179-203

EN

The present article deals with the fundamental concept in Kabbalah, i.e. the classical Jewish mysticism (Jewish esoterism) from the 11th century onwards, namely the Ein Sof category. Ein Sof - the term that indicates the status of Deus absconditus, Deus otiosus, the totally transcendent God - exemplifies the apophatic, ultra-negative way of thinking and talking about God. Ein Sof, literally “without end”, “endlessness”, refers to God in “his” unknowable, unthinkable, inaccessible, and non-revealing peculiarity. And yet, Jewish mystics did try not to leave this concept completely without any specifications. As a matter of fact, kabba- lists, to talk about the manifested Ein Sof, use the conception of sephiroth that in developed kabbalistic exegesis means divine attributes, potencies, and emanations, through which - cause they are the immanent part of Ein Sof’s nature - God can be comprehended and even described. Jewish mystics treated the sephiroth as the divine “instruments”, “vessels” (kelim), and the question of great significance was how far the kelim were consubstantial, isomorfic with Ein Sof. The majority of kabbalists came to a conclusion that the sephirothic kelim are in fact identical with Ein Sof in their essence, with the assertion that in sephiroth Ein Sof, i.e. Deus absonditus, becomes Deus revelatus. Hence, sephiroth are simultaneously the substance of Ein Sof and the divine “instruments”, and it is only owing to them that God Ein Sof can be anyhow held forth on.

19

Kabała, nauka i stworzenie Wszechświata

45%

Aviezer N.

Filozoficzne Aspekty Genezy

|

2014

|

vol. 11

243-259

PL

Artykuł podejmuje problem stworzenia Wszechświata z punktu widzenia nauczania kabały (gałęzi judaizmu mistycznego) i argumentuje za podobieństwami pomiędzy tym ujęciem a współczesną hipotezą naukową — teorią strun. Pomysł ten bazuje na założonym przez autora paralelizmie pomiędzy dziesięcioma wymiarami przestrzennymi teorii strun i dziesięcioma sefirot kabały. Rolę centralną odgrywa tu kabalistyczna (z kabały luriańskiej) koncepcja szewirat ha-kelim („rozbicie naczyń”). Autor twierdzi, że trzy górne, „nienaruszone” podczas procesu stworzenia, sefirot (to jest kelim) są odpowiednikami trzech percypowanych wymiarów przestrzennych (góra-dół, wschód-zachód, północ-południe), a siedem dolnych, „rozbitych”, sefirot (kelim) to odpowiedniki zwiniętych w procesie stworzenia siedmiu wymiarów przestrzeni (niedoświadczanych przez ludzi), o których mówi teoria strun.

EN

This paper examines the problem of the creation of the universe from a Kabbalah (viz. Jewish mysticism’s branch) point of view and asserts similarity of this account with one modern scientific hypothesis — namely, string theory. The correlation is put forward by highlighting the parallels between the assumed ten spatial dimensions of string theory and the ten sefirot of Kabbalah. The key role is played here by the kabbalistic (from the lurianic Kabbalah) concept of shevirat ha-kelim (“breaking of the vessels”). The author argues that the three upper, “intact” in the process of creation, sefirot (i.e. kelim) are the counterparts of the three perceived spatial dimensions (up-down, east-west, north-south), and the seven lower, “broken”, sefirot (kelim) are the counterparts of the string theory’s seven spatial dimensions compacted in the proccess of creation (hence not experienced by humans).

20

Echad i ahawa, ajin i jesz. Wybrane koncepcje kabalistyczne w Gwieździe zbawienia Franza Rosenzweiga

45%

Kornacka K.

Edukacja Filozoficzna

|

2019

|

issue 68

83-104

PL

W artykule podjęto próbę opisania kategorii miłości i Nicości, jak również koncepcji Dei absconditi, przedstawionych przez Franza Rosenzweiga w Gwieździe zbawienia. Analiza dzieła pozwoliła na sformułowanie tezy, że konstruując swój system, Rosenzweig wykorzystał najistotniejsze idee oraz poglądy kosmogoniczne i ontologiczne wyrażane wcześniej przez żydowskich mistyków, a zwłaszcza przez myślicieli reprezentujących kabałę zoharyczną i szkołę luriańską.

EN

The aim of the paper is to describe the categories of love and Nothingness as well as the idea of Deus absconditus, which are presented in The Star of Redemption by Franz Rosenzweig. The analysis of the philosopher’s major work makes it possible to formulate a thesis that Rosenzweig adopted the central cosmogonic and ontological concepts of Jewish mystics – especially the representatives of the Zoharic Kabbalah and the Lurianic school – while constructing his own “star-system”.

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Differentia specifica kabalistycznej kategorii Ein Sof

Kabała, nauka i stworzenie Wszechświata

Echad i ahawa, ajin i jesz. Wybrane koncepcje kabalistyczne w Gwieździe zbawienia Franza Rosenzweiga