Kabbalistic Circles in Jerusalem 1896-1948 by Jonatan Meir

By Jonatan Meir

This publication endeavors to fill a lacuna within the literature on early twentieth-century kabbalah, specifically the shortcoming of a entire account of the conventional kabbalah seminaries (Yeshivot) in Jerusalem from 1896 to 1948 in addition to a number of the manifestations of kabbalah inside conventional Jewish society. the rules that have been laid within the early 20th century additionally lead the way for the modern blossoming of kabbalah in lots of and manifold circles. during this feel, retracing the pertinent advancements in Palestine on the outset of the 20th century is principal not just for repairing the distorted photo of the previous, yet for realizing the continuing surge in kabbalah examine.

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Dweck-HaKohen began immersing himself in kabbalah back in Allepo, where the Sharabian gospel had arrived at an early stage. Already in the RaShaSh’s lifetime, tens of manuscript copies of his siddur with the intentions – subsequently known as the “short version” – were distributed in Allepo. Â�Although we lack firm evidence of standardized kabbalah study in Allepo, it appears that a quasi-kabbalistic yeshiva was founded there in around 1830. The institution’s habitués prayed in accordance to the RaShaSh’s intentions and copied significant portion of his writings.

20 chapter 1 their heads. There was no one to force them to be saved. 62 In a conversation with Hayim Elhanani, the novelist took a similar stance: One of our comrades intimated that he was hurt by the lethal line on the Diaspora in The End of Days. Many got caught up in this matter. ’ It is true; it contains the incineration of the Exile; what is Zionism if not the burning of the Exile? From its inception, Zionism has always negated the Diaspora. 64 These explicit statements by Hazaz are indeed commensurate with, inter alia, the final scenes of Ya’ish and haYoshevet baGanim.

Though assuming various forms, this tradition recurs in several works. , Dablitski, Makhshevet Beṣalel, 83; Mutzafi, “Introduction,” in De la Rosa, Sefer Torat Ḥakham, 21–23; Gepner, Midrasho shel Shem, 62; Hillel, Ahavat Shalom, 3–9; idem, Aspaklariah, 26–30; Giller, “Leadership and Charisma,” 29–31. ”5 In a similar vein, kabbalists described revelations that were conveyed to Sharabi by Elijah the Prophet and other revered figures. Moreover, they claimed that the RaShaSh settled esoteric matters that were concealed from R.

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