Qabalah

Переводчик с фр. / translator from fr.

Ленен Л. Божественная каббала. — СПб.: Издательство «Академия исследования культуры», 2019. — 288 с. — (Серия Code Grimoire). ISBN 978-5-94396-218-9

«Божественная каббала» — это неизвестная до недавнего времени работа французского оккультного автора Лазара Ленена. По сути, она является продолжением и дополнением его книги «Каббалистическая наука», которая была высоко оценена как оккультными авторами прошлого, так и настоящего времени. В книге описаны семьдесят два ангела Великого Имени Бога, Шемхамфораш, вместе с методами их призывания для получения ответов на вопросы, личными ангельскими печатями и молитвами.
В книге представлен критический текст этой работы, выполненный на основании двух английских и одной французской рукописей, копии оригинальных страниц самого красивого из этих манускриптов, различные сравнительные и критические таблицы, комментарии. На русском языке издается впервые.

of Babalon is a 27×27 magical square based on the relationships of the 729 Ditrunes of Thelemic QBLH. The pattern used for the Kamea is based on the line qualities of the triunes, and in this sense, does not follow the traditional rules of magic squares based on decimal numbers, and decimal-wise, only employs 0-8, not 1-9. It will be discovered that this pattern also relates to the 9 Primal Ditrunal Families. Appended to this is an appendix defining the terms used in this paper. It is seen that 0 is the central point of the pattern, and that it is surrounded by 8 triunes of opposing line quality. This fractal-like pattern forms the basis of the entire Kamea, and all operations are derived therefrom. The Kamea is not a magic square decimal-wise. It is based on

Many Western Occult students strive to learn the Hebrew alphabet early in their studies. This Workbook explores the workings of memory, and how to use association and repetition as an aid in this task. It is still in development, but is offered as a Private Manuscript with No Commercial Intent.

A look at Joseph Campbell's A Skeleton Key to Finnegans Wake, a book owned and read by Sylvia Plath in her formative years. This is part of a series summarizing and quoting from books that were important to, and I believe, shaped Sylvia Plath’s work, since the majority of Plath fans today have not read them. This was first posted on www.juliagordonbramer.com.

Resumen: El Tabernáculo fue construido como protección del Arca de la Alianza y las Tablas de
la Ley entregadas a Moisés. Centro de veneración de los hijos de Israel desde los tiempos del
Éxodo hasta Jueces, simboliza el lugar de morada de Dios en la Tierra y "en el corazón de los
hombres". La Mishkan es la obra divina sumamente cuidada, primer Santuario que confirma la
Alianza que se instituye con la entrega de las Tablas de la Ley. "Ellos habrán de hacer para mí un
Tabernáculo y Yo habré de morar entre ellos" (Éx.25:8). El simbolismo de cada uno de sus
elementos de construcción: “Completo y perfecto”, dentro del orden simbólico que pretendía
despertar en la mente de las personas la idea de lo armonioso de la Creación y la Unicidad de Su
Creador. Este lugar sagrado será custodiado por la Presencia Divina, la Shekinah.
Abstract. The Tabernacle was built as a divine shelter for the Ark of the Covenant and the Tablets
of the Law that were given to Moses. Dwelling place of the Sons of Israel since Exodus times, it
simbolizes the dwelt of God on Earth and “Inside the human heart”. The Mishkan is the Divine
Opus carefully prepared. First sanctuary that confirmes the Covenant that is instituted with the
deliverance of the Tablets. “And let them make me a sanctuary, that I may dwell in their midst”
(Ex.25:8). The symbolism of each one of it construction elements: “complete and perfect”, inside
the symbolic order that intended to inspire in the human mind the idea of the harmony of the
Creation and the Unity with its Creator. This sacred place would be protected by the Divine
Presence, the Shekinah.
Área temática: Medio Oriente. Mesopotamia. Antiguo Israel

Throughout the nineteenth century, Maskilic journals increased their publication of anti-Hasidic satires. From the eighteen-sixties onward, this literature came primarily as a response to the revival in the publishing of Hasidic hagiography and to the spread of Hasidism into new territory. To this point, no complete review or even general survey has been performed on this extensive polemical literature, despite the fact that it has much to teach us about Hasidism and the Haskalah in those years. We are not speaking of an insignificant bibliographical lacuna, but of a disregard for an entire field of research which would shed light not only on a forgotten chapter of modern Hebrew and Yiddish literature but also on an important chapter in the relationships between Maskilim and Hasidim in that period and the genesis and development of the different streams of Hasidism. This Maskilic literature intended to do more than eradicate Hasidism; it aimed to strengthen the self-consciousness of the individual Maskilim who found themselves alone in Hasidic territory. Paradoxically, the literature documented the very movement it intended to eradicate from the world. The distorted reflection displayed in the anti-Hasidic literature does more than present a caricature of its subject -- it conceals hitherto unknown elements about the nature and development of the Hasidic movement. The present article deals with one such case, a satire on Bratslav Hasidism from 1863, which has at its core a Maskilic satirical text written by Yehiel Meller on pilgrimage to the grave of R. Nahman of Bratslav in Uman.





כתבי עת של משכילים לאורך המאה התשע עשרה הרבו לפרסם סאטירות בגנותה של החסידות. משנות הששים ואילך באה ספרות זו בעיקר כתגובה להתעוררות הדפסת ספרות השבחים החסידית ולהתפשטות החסידות במרחבים חדשים. לא קיימת עד עתה סקירה שלימה, ואף לא מיפוי כללי, של אותה ספרות פולמוסית ענפה, על אף שיש בה ללמד הרבה על דרכי החסידות וההשכלה באותן שנים.  לא מדובר רק בחסרון ביבליוגרפי שאין לו משמעות, אלא בהתעלמות משדה מחקר רב עניין שעשוי להאיר לא רק על פרק נשכח בספרות עברית ויידיש החדשה אלא גם על פרק חשוב ביחסים בין משכילים לחסידים באותה תקופה, ועל דרכי צמיחתם, פיצולם והתפתחותם של זרמים שונים בחסידות. הייתה זו ספרות שיותר מאשר נועדה לבער את החסידות נועדה לחזק את תודעתם העצמית של המשכילים הבודדים במרחבים החסידיים; ספרות שבאופן פרדוקסלי תיעדה תנועה אותה חפצו לבער מן העולם. הבבואה המעוותת בה התהדרה הסאטירה האנטי חסידית לא רק הציגה דימוי – אלא טומנת בחובה הצבעה על אלמנטים חדשים ועל התפתחויות בחסידות. במקרה אחד ממין זה הנוגע לחסידות ברסלב בשנות השישים של המאה התשע עשרה עוסק המאמר. שלפנינו - שעיקרו מהדורה של טקסט משכילי שכתב יחיאל מלר - בשנת 1863 - על העלייה לקבר ר' נחמן מברסלב באומן
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Because the ancient Greeks used the same characters to write numbers and words, arithmetic pervaded their language in a way that is difficult for us to imagine today. The numerical value derived from the sum of letters concealed a hidden meaning and was believed to indicate a correlation between words and phrases having a common valuation. This tradition, which has been called isopsephia, was used as a sort of esoteric cipher and as a means of preserving wisdom for future generations. An investigation of the terminology used in Rosicrucian doctrine and ritual shows that we have inherited a vocabulary that is rooted in this ancient numerology. In the present paper we give examples of the use of isopsephia in its classical setting and also discuss several instances of its incorporation into Rosicrucian ritual, allegories, and doctrinal formulations.

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Ленен. Божественная каббала. — СПб.: Издательство «Академия исследования культуры», 2019. — 288 с. — (Серия Code Grimoire). ISBN 978-5-94396-218-9

«Божественная каббала» — это неизвестная до недавнего времени работа французского оккультного автора Лазара Ленена. По сути, она является продолжением и дополнением его книги «Каббалистическая наука», которая была высоко оценена как оккультными авторами прошлого, так и настоящего времени. В книге описаны семьдесят два ангела Великого Имени Бога, Шемхамфораш, вместе с методами их призывания для получения ответов на вопросы, личными ангельскими печатями и молитвами.
В книге представлен критический текст этой работы, выполненный на основании двух английских и одной французской рукописей, копии оригинальных страниц самого красивого из этих манускриптов, различные сравнительные и критические таблицы, комментарии. На русском языке издается впервые.

This is the story of how and why, the Masters of the Occult misunderstood the Jewish Kabbalah. The book serves many purposes. First off, it is an introduction to the Jewish Kabbalah. Next, it is an introduction to the history of how the Occult Qabalah came to be created out of the Christian Cabalah material. It is also a critique and challenge to the Occult Qabalah's claim to be revealing the meaning of the Jewish Kabbalah and its symbol system of the Sefiroth. Lastly, it is a start to reconstruct the Occult Qabalah material by returning to the Jewish roots of the Kabbalah. Thus bypassing the Christian fabrications and falsehoods that have crept into the existing Occult understanding and exploration of the Sefiroth.

Demonstrates how the Sefer Yetzirah's GLGL-Wheel is derived mathematically from clues encoded in the ancient text. The Wheel is composed of 231 'gates' and 462 'paths'. Within the Wheel exists a spiral pathway consisting of 441 paths that are referred to as the Teli Serpent spiral. The remaining 21 paths constitute a central mandala called the LB Heart mandala.

In the following article we will examine at length some of the dynamics by which R. Yosef Hayyim of Baghdad—the renowned Ben Ish Hai (1834–1909) - integrated Kabbalah into daily life, and the complex way that he combined the teachings of the Rashash with simplified, esoteric practices meant for the general public. Needless to say, the relationship between the Kabbalists of Jerusalem and R. Yosef Hayyim illuminates a fascinating chapter in the history of Kabbalah in the late nineteenth and first half of the twentieth century.

http://mj.oxfordjournals.org/content/33/2/148.short?rss=1

UriEl (Ur, Luce, El, Entità divina delle antiche religioni del Medio e Vicino Oriente, ma anche per estensione l'Essere Potente), è quindi anche tradizionalmente reso con: "Dio è la mia luce". Compare in molteplici varianti. E' necessaria una puntualizzazione preliminare, negli scritti della tradizione cabalistica, negli apocrifi, come nella letteratura occulta ed esoterica Uriel è stato spesso identificato, ma alcune volte anche confuso, con entità variamente denominate, da Urial a Nuriel passando per Arseyaleyor, Uryan, Jeremiel, Vretil, Sariel, Suriel, Puruel, Phanuel e Jacob, per arrivare anche a sovrapposizioni con Azrael e Raphael.

L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.

Aleister Crowley marshaled all that he knew and all that he had been taught, in an attempt to evolve religion itself and bring upon the world a new renaissance; the new Aeon. But why did this man feel himself to be qualified for this role? And what enabled him to do this more than other men and women of equal talent?

This is a self-published work & a living document available from my Shematria Gematria Calculator website.

The Introduction and first chapter of Fixed Stars Govern a Life: Decoding Sylvia Plath, volume one, by Julia Gordon-Bramer (2015, Stephen F. Austin State University Press). To purchase or for review copy: http://www.tamupress.com/product/Fixed-Stars-Govern-a-Life,7831.aspx

This essay shows all the most important numbers associated with the 7 magick squares of Cornelius Agrippa, along with others, can be found on an extended ordinal counting sequence version of the Tetractys of Pythagoras. That is by counting out numbers in a triangular form the "triangular numbers" are highlighted in the pattern and this also shows the numbers of magick squares. A detailed look at this numerical Tetractys is given, with interpretations on what it could mean for Pythagoras, the Kabbalistic cube of space, along with cubic numbers and even the Sri Yantra and Chakra systems. (Showing Kabbalistic numbers in the Sri Yantra) Building upon the work of David Fideler and his book "Jesus Christ Sun of God" gematria is used to interpret the biblical parables of 153 fish and the feeding of 5000.  All this shows how magick squares and their associated numerology is the basis for various traditions of number mysticism.  While there is far more to explore in terms of interpreting texts, with the evidence provided, the main thesis shows how the magick squares undeniably fit with the Tetractys and that Polygonal numbers in general are also very important.

Resumen
Por su importancia religiosa, el episodio de la salida de Egipto y el emprendimiento de
la gran aventura que ofreció el desierto en el Éxodo, inaugura un antes y un después en la
tradición  judeocristiana. Nunca antes un episodio colectivo se había lanzado a vivenciar la
errancia,  la nomadía,  el  límite,  la paciencia,  al  afuera de las posibilidades de la existencia
humana. Nunca antes el protagonista del relato se encuentra cara a cara con lo sagrado. Es en
ese recorrido hacia una tierra prometida que en un principio guarda la paradoja que es desierto
de todo lo posible. Lo sagrado no siempre se hace presente y se experimenta la soledad de su
ausencia, la incertidumbre de la inconstancia.  Una tierra prometida que no será conocida por
los que iniciaron el viaje. El recorrido es la vivencia del durante, no el destino.
Desde la profundidad del texto, desde la lengua hebrea surgen otras invitaciones que
habilitan provocaciones que no quedan plasmadas en los textos traducidos al griego y latín.
No hablamos de un éxodo. Shemot  (תומש), tal y como es el nombre en hebreo del segundo
libro del Pentateuco, Antiguo Testamento, en hebreo significa: Nombres. Toda una sugerencia
queda obturada en el devenir de la violencia que las traducciones permiten.
Entonces cabe el desierto; aquél de los hebreos, de los hombres, de los “que vienen
del  otro lado” desde la opresión y angostura del  Mitzraim םם ייִררָצם מ (Egipto); el  texto es una
invitación a pensar desde una visión antropológica y filosófica, desde una visión arquetípica
de la saga del hombre. Por eso ha sido un episodio que ocupa a Maurice Blanchot, autor que
será el centro de esta reflexión, quien comparte conceptos con Martin Heidegger. Por último,
para facilitarnos la exégesis del texto bíblico, me apoyaré en Friedrich Weinreb y Gershom
Scholem. Blanchot nos permite pensar el desierto como una hoja en blanco, la misma errancia
que se vive en un acto creativo. La salida de Egipto, con la experiencia del afuera donde se
manifiesta el desarraigo, la desesperación, la indigencia. “Escribir como cuestión de escribir,
cuestión que sustenta la escritura que sustenta la cuestión, no te permite ya aquella relación
con el ser —entendido, en primer lugar, como tradición, orden, certeza, verdad, toda forma de
arraigo— que recibiste un día del pasado del mundo, ámbito que estabas llamado a regir a fin
de fortalecer tu «Yo», aunque éste estaba como fisurado, desde el día en que el cielo se abrió a
su vacío” (…) La certeza de que al escribir ponía precisamente entre paréntesis dicha certeza,
incluso la certeza de sí mismo como sujeto de escribir, le condujo lenta pero inmediatamente a
un espacio vacío cuyo vacío (el cero tachado, heráldico) no impedía en absoluto las vueltas y
las revueltas de un recorrido muy largo” (Blanchot, 1994 p. 23)
Los textos seleccionados de Blanchot, el que será eje para la argumentación será “El
paso (no) más allá”;  que ha inspirado al  título de este escrito. Ese “(no)”,  deja latente el
significado de la ambigüedad de ese “más allá” refiriéndose a un fuera del tiempo sin que ese
afuera sea intemporal.
Palabras claves: Sagrado. Maurice Blanchot. Judaísmo. Misticismo.

La recherche des sources judéo-chrétiennes qui ont influencé le système théologique et philosophique de Martinès de Pasqually, mystique franco-espagnol du XVIII ème siècle, aboutit au Valentinisme, mouvement chrétien hétérodoxe qui s'est développé à partir d'Alexandrie au II ème siècle. L'étude du Traité de la Réintégration, oeuvre maîtresse de Martinès, puis celle de l'Exposé valentinien, issu des « écoles » se réclamant de Valentin, dénotent de nombreux points de convergence et permettent de conclure à un parallélisme raisonnable entre les deux systèmes.

Dzogchen, the Tibetan Buddhist teaching, translated as the Great Perfection, claims to provide a means to reach enlightenment in one's present lifetime. This is much faster than that claimed by basic Vajrayana (Tibetan Buddhist) teachings or by other forms of Buddhist practice. This paper provides background and descriptions on Dzogchen teachings, certain practices, and Western parallels. Western mythological and Kabbalistic counterparts are primarily in the endnotes.

published without the knowledge of the author - . not proofread by the author. an updated and corrected version of the article will appear in my book - Wrestling with the Esoteric (2017)

הדברים נדפסו שלא בידיעתי וללא הגהה מצידי. אין אחריות המחבר על טיב התרגום ודיוקו. נוסח מעודכן, עם תיקונים רבים, יראה אור בספרי  - נפתולי סוד, 2017

Rabbi Nissan Dovid Dubov tarafından yazılmış olan "Key to Kabbalah - Discovering Jewish Mysticism" kitabı Türkçe'ye çevrildi.

Türkçe'ye Çeviren: Gökhan Duran

Kabala terimlerine giriş niteliğindeki bu eserin, ilgilenenler için faydalı olmasını umuyorum.

The Renaissance Christian Kabbalist worldview is embodied as an emanating six-fold model of the genesis of creation in Jacques Lefèvre d'Étaples's De Magia naturali Book II and Quincuplex Psalterium, Psalm 118. In this Psalm, the image depicted of what is known as Merkabah mysticism's " seed of life, " and also worldwide as the " flower of life, " exemplifies the transmission of Western esoteric Thought into the modern world through a key methodological tool and marker—the Hermetic binary. Through Natural Magic, utilizing nature's forces of attraction and repulsion, the mythic Hermes Trismegistus (Mercury) knows the nature of Divinity and how to achieve it. This is a magia naturalis wherein nature is an isomorphism of the Creator. Grounded in the theological concept " Coincidence of Opposites, " this presentation equates this creative technique with the binary code of modern science and with the nature of thought itself, tracing contemplation of the rose or Lotus back to Egyptian Prehistory. This image of the Hermetic Christ was brought by the Huguenots and Anabaptists into the New World. Americans have been depicting artistic images of the seed of life, the flower of life, from the seventeenth century to the present day in what are now known as " Pennsylvania Dutch Hex Signs. " Buckminster Fuller also received this transmission of Western esoteric ideas from our ancestors, imagining—and creating—buildings out of six-fold " Tensegrity Structures. " Tensegrity Structures thus model the Christian Kabbalist worldview that the first binary in creation is the paradox of the Divine above and humans below, balanced in a Trinitarian unity of Word expressing nature: the Trinity of the Father, the Word, and the Spirit. The current presentation demonstrates, how, in our world of spiritual need, the time has come to heed Lefèvre's request in De Magia naturali that Academia engage in a practical approach, along with a theoretical approach, to Western esotericism—not just as a mythic worldview, but as a practical phenomenology of thought and creation.

The Middle Pillar meditation is a staple of Ceremonial Magick WORK since revealed in the 1930s by Dr. Israel Regardie in his Golden Dawn materials. However, historical research into older Qabalistic texts indicate the "God NAME" used in Tipareth may have been misheard. Quotes from the Zohar, likely Rabbi Moses de Leon, his contemporary Joseph ben Abraham Gikatilla @1300 and Rabbi Moses ben Jacob Cordovero @ 1550 all contain the sequence of Names with an explanation, with one glaring exception in the Heart chakra.

Review
"This excellent study is [...] recommended for academic libraries."
Daniel Scheide, Florida Atlantic University, Association of Jewish Libraries Reviews, Volume VII, No. 2
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Abstract
It is difficult to ignore the diversity of the kabbalah or both its modest and coarse manifestations over the course of the twentieth-century – phenomena that have latterly garnered considerable attention in both the lay and research literature alike. That said, it appears that the historical background for these current developments, namely the world of the kabbalists in the late 1800s and early 1900s, has yet to merit an in-depth study. The dozens of hagiographies that are now being written by the progeny and admirers of the said kabbalists paint a romantic picture of a “glorious past.” In these books, the early twentieth century is described as a kabbalistic renaissance that is on equal footing with the days of Isaac Luria in Safad. Surprising as it may be, the Hebrew and Yiddish belles-lettres and, following in their footsteps, the research literature from Gershom Scholem onwards has left the impression that kabbalah deteriorated in the beginning of the twentieth century to the point of nearly vanishing of the world stage. According to this same narrative, only the efforts of a few surviving kabbalists—a sort of dying elite—kept the flame from expiring. On those rare occasions in which scholars bring up these practitioners, they are referred to as “the remnants of the kabbalists” or similar epithets. This characterization was painted in even louder colors upon describing the era’s Jerusalem-based kabbalists. At one and the same time, then, there are descriptions of both a great awakening and steep decline. The author’s attempt to make sense of this contradiction is one of the catalysts behind the present study. Its origins aside, the book focuses on the kabbalah seminaries (Yeshivot or academies) in Jerusalem from 1896 to 1948 as well as the various manifestations of kabbalah within traditional Jewish society.
Kabbalistic Circles in Jerusalem breaks new ground on the robust activities of Jerusalem’s kabbalistic yeshivot, foremost among them Beit el, Rehovot haNahar, and Sha'ar haShamayim. By virtue of these institutions’ publications and the unearthing of tens of documents and manuscripts that were deposited in sundry archives, the book surveys the daily schedule and methodology of these yeshivot; their methods for disseminating kabbalah books; the dynamics between revelation and concealment that undergirded all the kabbalists’ endeavors; the arrangement of the RaShaSh Siddur’s first print run; the messianic outlooks that were espoused in this community regarding the attempts to discover the Sambatyon River and the lost tribes; and the content and assorted roles of the Tikkunim literature. What is more, the author explores the disagreements between competing groups—most notably, the feud over the extent to which occult wisdom should be exposed to the general public—and the various gradients of Jewish mysticism within these seminaries.
Against this backdrop, shedding light on Jerusalem’s kabbalist circles between the years 1896 and 1948 opens a door to the wider world of the myriad kabbalistic streams in East Europe and Arab lands, the Maghreb included. The foundations that were laid by these yeshivas in the early twentieth century also paved the way for the contemporary blossoming of kabbalah in many and manifold circles. In this sense, retracing the pertinent developments in the Land of Israel at the outset of the twentieth century is imperative not only for repairing the distorted picture of the past, but for understanding the ongoing surge in kabbalah study
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This book endeavors to fill a lacuna in the literature on early twentieth-century kabbalah, namely the lack of a comprehensive account of the traditional kabbalah seminaries (Yeshivot) in Jerusalem from 1896 to 1948 as well as the various manifestations of kabbalah within traditional Jewish society. The foundations that were laid in the early twentieth century also paved the way for the contemporary blossoming of kabbalah in many and manifold circles. In this sense, retracing the pertinent developments in Palestine at the outset of the twentieth century is imperative not only for repairing the distorted picture of the past, but for understanding the ongoing surge in kabbalah study.

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published without the knowledge of the author - . not proofread by the author. an updated and corrected version of the article will appear in my book - Wrestling with the Esoteric (2017)

הדברים נדפסו שלא בידיעתי וללא הגהה מצידי. אין אחריות המחבר על טיב התרגום ודיוקו. נוסח מעודכן, עם תיקונים רבים, יראה אור בספרי  - נפתולי סוד, 2017


Йо н а т а н Ме и р
Михаэль Лайтман и группа «Бней-Барух»
(фрагмент статьи «О последователях рабби
Й.-Л. Ашлага, полемике с ними и о распространении
еврейской каббалистической литературы»)

This is an excerpt from a much bigger article devoted to
several followers of Rabbi Yehudah Ashlag’s agenda who
are trying to disseminate Kabbalistic ideas and practices
outside of the borders of Judaism. This very excerpt analyzes
teachings of Michael Laitman, a Russian-speaking student of
Rabbi Baruch Ashlag, and his movement “Bnei Baruch”,which
try to present Kabbalah as science and lead it out of Orthodox
Judaism. Author considers Laitman’s methodology, his ideas
on correction of the world and salvation from anti-Semitism
through Kabbalah studies, his social ideal. In this excerpt one
can also find analysis of the social context of the movement,
Laitman’s competition with another representative of New Age
Kabbalah Shraga Feivel (Philip) Berg, strategies of gaining
popularity and complicated relations with Jewish Orthodoxy.

Contents

Preface pp. ix-xii

Introduction: The Imagined Decline of Kabbalah pp. 1-17

Chapter One: The Kabbalistic Yeshivot of Jerusalem  pp. 19-73

Chapter Two: Searching for the Lost Tribes  pp. 74-108

Chapter Three: The Renaissance of Print  pp. 109-140

Chapter Four: Prayers and Ritual Literature pp. 141-166

Chapter Five: Critique, Parody and Controversy pp. 167-175

Concluding Remarks p. 176

Appendix: List of Proclamations pp. 177-184

Bibliography pp. 185-230

Index pp. 231-243


"Reviews:
(1) Tomer Persiko, 2012, הרחובות ממריאים ‘The streets of Kabbalah’, Beit Avichai Journal, (Hebrew)
(2) Tomer Persiko, 2012, הרחובות ממריאים ‘The streets of Kabbalah’, Lula’at ha-El: The Varieties of Religious Experience, Blog (Hebrew)
(3) Avishai Elboim, 2011, חיפוש עשרת השבטים ‘Searching for the lost Tribes’, Shabat be-Shabato, no. 1405, p. 6 (Hebrew)
(4) Yaniv Mezuman, 2012, רחובות הנהר ‘Rehovot ha-Nahar’, Makor Rishon, Shabat, pp. 12-13 (Hebrew)
(5) Yehudah Mirsky, 2012, ‘Gershom Scholem, 30 Years On’, Jewish Ideas Daily.
(6) Eliezer Baumgarten, 2013,נהר שלום  ‘Nahar Shalom’, Pa'amim 133-134, 7 pages (Hebrew) http://www.ybz.org.il/_Uploads/dbsAttachedFiles/Pea133_134eyunim.pdf


1) Evening book at the Ben Tsvi Jerusalem, with the guests: Moshe Idel, Ronit Maroz, Yoram Bilu Hanan Gafni, Zeev Griss, 10 March 2012
http://www.ybz.org.il/?CategoryID=141&ArticleID=849

2) Evening book at the Ben Gurion University of the Negev, with the guests: Haim Beer, Elhanan Reiner, Zeev Griss, Boaz Huss 12 June 2012
http://in.bgu.ac.il/Pages/events/Streets-of-the-river.aspx





"""

Overview

Throughout Jewish literature, the Hebrew language is referred to as Lashon HaKodesh. Its history, origins, decline, and rebirth are simply fascinating. Furthermore, at its deepest level, Lashon HaKodesh is called such (“the Holy Language”) because it is intrinsically sacred – and is thus unlike any other language known to Man.

Lashon HaKodesh: History, Holiness, & Hebrew seeks to understand the holiness of Lashon HaKodesh, follows its history, and focuses on the significance of Aramaic and other ‘Jewish languages’ such as Yiddish and Ladino. An extended section is devoted to Modern Hebrew, its controversies, and its implications from a religious perspective. This unique work delves into the linguistic history of each ‘Jewish language’, as well as the philological, Kabbalistic, and Halachic approaches to this topic taken by various Rabbinic figures through the ages. The author also compares and contrasts traditional Jewish views to those of modern-day academia, offering proofs and difficulties to both approaches.

As the old saying goes, “Two Jews, three opinions.” In almost every chapter, more than one way of looking at the matter at hand is presented. In some cases, the differing opinions can be harmonized, but ultimately many matters remain subject to dispute. Hopefully, the mere knowledge of these sources will whet the reader’s intellectual curiosity to learn more.
Written by a brilliant young scholar, Lashon HaKodesh: History, Holiness, & Hebrew is ground-breaking, intriguing, and remarkable.