By Moshe Halbertal
During the 12th and 13th centuries, nice new traits of Jewish suggestion emerged whose commonly different 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 become looked through 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 notion, Moshe Halbertal's richly targeted ancient 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 offer for his or her personal life, specifically within the Jewish international, within which the unfold of data was once of significant significance? How do esoteric teachings coexist with the published culture, and what's the connection among some of the esoteric teachings that compete with that exposed tradition?
Halbertal concludes that, during the medium of the hid, Jewish thinkers built-in into the center of the Jewish culture different cultural affects akin to Aristotelianism, Neoplatonism, and Hermeticisims. And the production of an further 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
Understand what is in your heart and be silent, so that you become worthy of the beauty of the chariot. Take heed of the glory of your Creator, do not go down toward Him, and if you go down toward Him, do not take pleasure from Him. And if you did take pleasure, you will be driven out of the world. “It is the glory of God to conceal a thing,” so that you not be driven from the world. (Schäfer, sec. 335, p. 142) The Ethics of Gazing • 27 This passage is an adaptation of the warnings on esotericism mentioned in the Talmud.
And if it be the case that he spoke this of his own authority, is it not written: “Whoever does not take care to preserve the honor of his Maker, it were better that he had never come into the world? May our master please clarify this matter to us with perfect clarity” (Otzar Hageonim, Hagiga 11). The responsum of the geonim is a crucial turning point in the history of esotericism: We cannot explain this matter with perfect clarity, but only along general lines. God forbid that Rabbi Ishmael say these things of his own authority!
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.