By Assmann, Jan, Jan Assmann, Fritz Graf, Tonio Holscher, Ludwig Koenen, Jorg Rupke
Ebook through Assmann, Jan
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Extra resources for Archiv für Religionsgeschichte: Volume 9
The shechinah, as feminine, even when brought to the center by the male side, still tilts to the left, as I have represented her. The female side does not emanate in a direct line from the En Sof, the Infinite. Instead, it emanates from the right, male side, which issues in a direct line from the Infinite. Even after emanating from the male side, then, the female is contained within, as but a side of, the anthropos male. This is certainly so if the J. Gellman, Jewish Mysticism and Morality 31 shechinah is none other than the corona of the male sexual member, and there is no female sefirah independent of the male.
The explanation in (3) of how a change took place in Rav Kook’s writings lacks force on its own, unless we add that whether a person has experience of a demonic realm will depend much upon cultural influences and expectations. Which then means we will have to supplement (3) with (4) and (5). (5)’s second sub-option, denying ultimate reality to the excluded ones is to be found in Lurianic mysticism’s view of the theurgic removing of the inner sparks of the “ nations of the world,” at which point they disappear from the face of the earth.
Jew” and “Gentile” are legal categories in traditional Jewish law. Intermarriage is forbidden, there are laws about eating the food of Gentiles (laws abrogated by Peter for a new law that knew no Greek and no Jew), and there are laws governing relations with non-Jewish courts. And so on. The kabbalah morality was certainly influenced by that system of law. At the same time, it gave Jewish law a new grounding and a new rigidity, by ontologizing social categories into cosmic metaphysics. In turn, mystical morality impeded the modernization of Jewish law.