By Ithamar Gruenwald
It is a new and revised variation of the publication first released 1980. It includes new introductory and concluding chapters in addition to a Bibliography and up to date Index. additionally, colossal corrections, updates, and alterations were made within the unique textual content. The alterations predicament issues of language and magnificence, they nuance the road of argumentation, they usually replace the dialogue of significant concerns. the recent chapters fill numerous scholarly gaps that experience opened because the preliminary e-book of this ebook in 1980. the recent Introductory bankruptcy explores new venues and concerns within the learn and overview of the Hekhalot literature and correct passages in apocalyptic literature, and this in gentle of epistemological and ontological issues. The Concluding bankruptcy discusses the ritual praxis of the adventure of the Hekhalot mystics and its affitnity to magic, and this when it comes to new techniques to ritual conception.
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Extra info for Apocalyptic and Merkavah Mysticism (2nd Edition)
Verses 4–5 set the tone for this prayer, which the visionary defines with the introductory words, “and I confessed” (va-ʾetvadeh), which indicate the predominantly confessional aspect of the prayer. However, it does not include an incantatory component. The prayer is introduced by what looks to be a summary of the ritual procedure mentioned in chapter 10. Daniel briefly says that he fasted and put on sackcloth and ashes (9, 3). Taken together, both visions mark a clear boundary between the Aramaic part of the book, which reports of spontaneous dream visions, and its Hebrew counterpart.
The hymnic process of the cultic “Enthronement” as conceived by Mowinckel is 64 65 66 67 See the reference to the work of D. Merkur, above footnote 30. See S. L. Cook, Prophecy and Apocalypticism: The Postexilic Social Setting (Minneapolis: Fortress Press, 1995), bears relevance to the social aspects of the present discussion. The “Enthronement Prayer” (Malkhuyot) is a central part of the New Year (Rosh Ha-Shanah) prayers. See Mishnah Rosh Ha-Shanah 4, 5–6. See also Psalms 10, 16. 68 Time, ritually enacted in the monarchic system, is an important factor in the process.
The name of the book makes evident what Boustan tries to show, namely, that post-Talmudic martyrological residues shape the mysticism of the people behind the Hekhalot literature. 24 chapter 1 the visions at hand. Hence, looking for a valid answer to the question asked above, one has to look in an altogether different direction. Hekhalot Rabbati contains a long section (see below), which is set in a specific social domain and is positively envisioned as the venue for the enactment of a mystical experience and the attainment of knowledge.
Apocalyptic and Merkavah Mysticism (2nd Edition) by Ithamar Gruenwald