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Apocalyptic and Merkavah Mysticism: Second, Revised Edition (Ancient Judaism and Early Christianity), by Ithamar Gruenwald
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This is a new and revised edition of the book first published 1980. It contains new introductory and concluding chapters as well as a Bibliography and updated Index. Furthermore, substantial corrections, updates, and changes have been made in the original text. The changes concern matters of language and style, they nuance the line of argumentation, and they update the discussion of major issues. The new chapters fill several scholarly gaps that have opened since the initial publication of this book in 1980. The new Introductory Chapter explores new venues and issues in the study and assessment of the Hekhalot literature and relevant passages in apocalyptic literature, and this in light of epistemological and ontological considerations. The Concluding Chapter discusses the ritual praxis of the experience of the Hekhalot mystics and its affitnity to magic, and this in terms of new approaches to ritual theory.
- Sales Rank: #3190425 in Books
- Published on: 2014-08-21
- Original language: English
- Number of items: 1
- Dimensions: 9.50" h x .90" w x 6.30" l, .0 pounds
- Binding: Hardcover
- 318 pages
About the Author
Ithamar Gruenwald is Professor Emiritus at Tel Aviv University. He taught, and chaired for several years, the Department of Jewish Philosophy and the Program in Religious Studies. His major publications include "From Apocalypticism to Gnosticism" (Verlag Peter Lang, 1988) and "Rituals and Ritual Theory in Ancient Israel" (Brill, 2003).
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Bookends
By DK
In 1941, Gershom Scholem published Major Trends in Jewish Mysticism [Hilda Strook Lectures, 1938, delivered at the Jewish Institute of Religion, New York] (Jerusalem: Schocken Publishing House). Lecture 2, “Merkabah Mysticism and Jewish Gnosticism,” constituted the first extended treatment of hekhalot literature in English. This was followed some twenty years later by Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition (New York: The Jewish Theological Seminary of America, 1960; 2nd improved edition, 1965), a small book which posed as many questions as it answered.
Morton Smith’s “Observations on Hekhalot Rabbati,” in Biblical and Other Studies, edited by Alexander Altmann (Cambridge: Harvard University Press, 1963) was another early notice. Also, Smith translated Hekhalot Rabbati into English, a project which began in the ’forties and lasted until the ’eighties, when Smith worked on the translation in collaboration with Ithamar Gruenwald. At some point, the typescript was corrected by Scholem, who mentions Smith’s translation in Jewish Gnosticism…, page 11, note 4. This translation circulated among a few scholars in the field but was never published.
The desideratum left by Scholem was addressed in 1980 by Ithamar Gruenwald with the publication of the first edition of Apocalyptic and Merkavah Mysticism [ARBEITEN ZUR GESCHTICHTE DES ANTIKEN JUDENTUMS UND DES URCHRISTENTUMS, Band XIV] (Leiden|K�ln: E. J. Brill).
'The first half of this pioneering book analyzes the major features of the merkabah tradition, beginning in Jewish apocalyptic then developing into “the literature that first gives a full-scale presentation of Merkavah mysticism” i.e., the hekhalot literature, “composed in Eretz-Yisrael (circa 200-700),” thus ending “as a creative literary stream … sometime in the Ge’onic period.” The second half Gruenwald’s book describes the hekhalot texts one by one, including Re’uyot Yehezkel and Sefer ha-Razim, items not generally considered part of the hekhalot corpus. Two appendices by Saul Lieberman follow: (1) “Metatron, the Meaning of His Name and His Functions,” and (2) “The Knowledge of Halakha by the Author (or Authors) of the Heikhaloth.”'
Thus was born the vibrant field within Jewish studies focusing on the hekhalot literature which we have seen emerge over the last three-and-a-half decades. Gruenwald provided the “induction to the realm” which marked the beginning of what was to become an academic movement.
With the surge of books treating the hekhalot, which all of necessity refer to Gruenwald’s inaugural work, Apocalyptic and Merkavah Mysticism itself fell out of print, became difficult to find, and grew prohibitively expensive to obtain. However, for Brill simply to reprint the book would have proven the first edition to be out-of-date on more than a few points in light of all of the important work done on hekhalot literature since 1980. Yet, for Gruenwald to compose a wholly new book in response to the research of the intervening years would sacrifice the solid presentation he offered in his original effort. Hence, a revised edition, the two editions being perfect bookends to a field—and a career—devoted to apocalyptic, ancient ritual and mysticism.
It was my privilege to read and comment on the final draft of the second edition of Apocalyptic and Merkavah Mysticism [ARBEITEN ZUR GESCHTICHTE DES ANTIKEN JUDENTUMS UND DES URCHRISTENTUMS, Volume 90] (Leiden|Boston: Brill, 2014) before publication. My role was primarily to make suggestions regarding form and clarity in English.
For a notice such as this, I usually feel obliged to compose an original account and assessment of a book under review. However, while its final form was not penned by me, the publisher’s description shows traces of my hand:
'This is a new and revised edition of the book first published 1980. It contains new introductory and concluding chapters as well as a bibliography and updated index. Furthermore, substantial corrections, updates, and changes have been made in the original text. The changes concern matters of language and style, they nuance the line of argumentation, and they update the discussion of major issues. The new chapters fill several scholarly gaps that have opened since the initial publication of this book in 1980. The new introductory chapter explores new venues and issues in the study and assessment of the hekhalot literature and relevant passages in apocalyptic literature, and this in light of epistemological and ontological considerations. The concluding chapter discusses the ritual praxis of the experience of the hekhalot mystics and its affinity to magic, and this in terms of new approaches to ritual theory.'
To this let me simply add that “proofing” Gruenwald’s prose was a challenge, for his meticulous arguments confront every “while” and “whereas” of this complex and often contradictory literature. In this, he insists on contextualizing the content and mode of the hekhalot literature at every turn in both its mystical and magical aspects, as the new opening and closing chapters attest.
Gruenwald makes no hesitation in averring that he has carried on Gershom Scholem’s legacy both at the beginning of his hekhalot endeavor and in his current revisions to Apocalyptic and Merkavah Mysticism. Thus, the two editions of this work serve not only as bookends, but as a bridge.
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