Time and Eternity in Jewish Mysticism: That Which Is Before by Brian Ogren

By Brian Ogren

Time and eternity are thoughts that experience occupied a major position inside of Jewish mystical idea. This current quantity supplies delight of position to those recommendations, and is likely one of the first works to assemble diversified voices at the topic. It deals a multivalent photograph of the subject of time and eternity, not just by way of together with contributions from an array of teachers who're leaders of their fields, yet via providing six assorted methods to time and eternity in Jewish mysticism: the theoretical method of temporality, philosophical definitions, the assumption of time and pre-existence, the belief of ancient time, the assumption of experiential time, and at last, the assumption of eternity past time. This multivocal remedy of Jewish mysticism and time as in keeping with variation educational techniques is novel, and it's going to lay the basis for additional dialogue and exploration.

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Additional info for Time and Eternity in Jewish Mysticism: That Which Is Before and That Which Is After

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65 The temporal line is here inverted, for the beginning, which is typically located in the past, is comported as that which reaches ahead, the futural initiation of what returns always as something diffferent, the inaugural event that is neither timeless nor timebound. This event is characterized, more specifijically, as the “self-eliciting and selfmediating center in which all essential occurrence of the truth of beyng must be thought back in advance [voraus zurückgedacht]. This thinking back in 61 62 63 64 65 Martin Heidegger, Identity and Diffference, translated and with an introduction by Joan Stambaugh (New York: Harper & Row, 1969), 45; German text: 111.

81–87, pp. 55–61); Esudri, “Studies,” 227–232; Wolfson, A Dream, 361 n. 37. On the superiority of the prophet over the philosopher in Ibn Laṭif’s teaching, see Sara O. : Catholic University of America Press, 1988), 273–274. On the use of the rabbinic criterion for the disclosure of secrets, understanding on one’s own, mevin mi-da‘ato (Mishnah, Ḥagigah 2:1), see Ibn Laṭif, Sha‘ar ha-Shamayim, ms Vatican 335, fol. 42b. In that context—and many more examples could have been adduced—it does not appear that the expression “hidden secret” (sod nistar) refers to anything but an accepted philosophical conception; that is, to be more specifijic, the phrase “a still, subtle voice,” qol demamah daqqah (1 Kings 19:12) denotes the divine word that is without any vocal articulation (davar beli qol).

21, p. 31 (Zurat ‘Olam, edited by Esudri, 55). The name through which all things are created is identifijied as both the will (ḥefeṣ) and as the fijirst word (dibbur ha-ri’shon), which comprises the twenty-two letters of the Hebrew alphabet. 20 Defying the law of noncontradiction, we are compelled to say that the world is both created and eternal, insofar as all that was generated temporally was contained timelessly in the infijinite will. 21 From that vantagepoint, there cannot be an absolutely novel act of creation as is implied by the doctrine of ex nihilo—even the presumed fijirst act of creation, technically speaking, is not out of nothing, since what is brought forth existed already in the divine volition.

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