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Sefer ha-bahir

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"Das humanistische Bestreben, ad fontes zu gelangen, hat Sebastian Münster dazu bewogen, das Erlernen der hebräischen Sprache zu fördern. Als christlicher Hebraist der ersten Generation übersetzt er den »Sefer ha-Bachur«, eine jüdische Hebräisch-Grammatik, ins Lateinische und tritt mit dem Urheber seiner sprachlichen Vorlage, dem Philologen Elia Levita, in einen interkulturellen und interreligiösen Dialog. Ein intensiver Briefwechsel zwischen den beiden ist zwar belegt, bis auf ein Schriftstück aber leider nicht erhalten. So bleibt lediglich das Werk Levitas, um den Wissenschaftsdiskurs zwischen ihnen zu untersuchen. Münster übersetzte es und machte es somit der christlichen Gelehrtenwelt der Reformationszeit und des Renaissance-Humanismus zugänglich."-- Back cover.

Christianity and other religions --- Judaism --- Relations --- Christianity --- Levita, Elijah, --- Münster, Sebastian, --- Sefer ha-bahir.

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Published on the occasion of the quartercentenary of the death of Guillaume Postel (1510-1581). Contains the following hitherto unpublished texts: • Traduction du Sefer-ha-Bahir • Apologie à G. Lindan • De la restitution de la vérité démonstrative des temps courants • Aphorismes pour servir d'appendice au De Orbis terrae concordia • De magia orientali • Catastrophes veritatis et victoriae aethernae de praesentis mundi immutatione • Qu'est ce que de l'image de Dieu à laquelle l'homme est crée, formé et faict? They are preceded by an introduction and followed by an index.

Cabala and Christianity --- Cabala --- Philosophy, Renaissance. --- Theology --- History --- Image of God --- Early works to 1800 --- Sefer ha-bahir --- Early works to 1800.

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This highly original, provocative, and poetic work explores the nexus of time, truth, and death in the symbolic world of medieval kabbalah. Demonstrating that the historical and theoretical relationship between kabbalah and western philosophy is far more intimate and extensive than any previous scholar has ever suggested, Elliot R. Wolfson draws an extraordinary range of thinkers such as Frederic Jameson, Martin Heidegger, Franz Rosenzweig, William Blake, Julia Kristeva, Friedrich Schelling, and a host of kabbalistic figures into deep conversation with one another. Alef, Mem, Tau also discusses Islamic mysticism and Buddhist thought in relation to the Jewish esoteric tradition as it opens the possibility of a temporal triumph of temporality and the conquering of time through time. The framework for Wolfson's examination is the rabbinic teaching that the word emet, "truth," comprises the first, middle, and last letters of the Hebrew alphabet, alef, mem, and tau, which serve, in turn, as semiotic signposts for the three tenses of time-past, present, and future. By heeding the letters of emet we discern the truth of time manifestly concealed in the time of truth, the beginning that cannot begin if it is to be the beginning, the middle that re/marks the place of origin and destiny, and the end that is the figuration of the impossible disclosing the impossibility of figuration, the finitude of death that facilitates the possibility of rebirth. The time of death does not mark the death of time, but time immortal, the moment of truth that bestows on the truth of the moment an endless beginning of a beginningless end, the truth of death encountered incessantly in retracing steps of time yet to be taken-between, before, beyond.

Cabala --- Time --- History. --- Religious aspects --- Judaism. --- Philosophy. --- aqiva. --- azriel of gerona. --- azriel. --- babylonian talmud. --- bahir. --- bahiric text. --- berakhah. --- bereshit. --- binah. --- buddhism. --- death. --- destiny. --- eastern philosophy. --- eastern religion. --- emet. --- esoteric religion. --- immortality. --- islam. --- judaica. --- judaism. --- kabbalah. --- kabbalism. --- medieval kabbalah. --- mysticism. --- nature of time. --- philosophy. --- rebirth. --- religion. --- religious studies. --- semiotics. --- temporality. --- time. --- western philosophy. --- yiddishkeit.