Messianic Mystics [Paperback]

Professor Moshe Idel (Author), Moshe Idel (Author)

Book Description

Publication Date: May 1, 2000

In this stimulating book, one of the world's leading scholars of Jewish thought examines the long tradition of Jewish messianism and mystical experience. Moshe Idel calls upon his profound knowledge of ancient and medieval texts and of Jewish, Christian, Islamic, and Eastern sources to uncover new perspectives on the nature and development of Jewish messianism. He shows that, contrary to Gershom Scholem's view that mysticism and messianism are incompatible religious tendencies, they are in fact closely related spiritual phenomena. Messianism regularly emerges from mystical experiences, Idel contends. Exploring the interplay of Jewish messianism and mysticism from the twelfth through the eighteenth centuries, the book looks closely at pivotal figures and movements, including Abraham Abulafia, Sabbatai Sevi, and hasidism. Idel discerns three types of messianism-theosophical-theurgical, ecstatic, and talismanic-and through these demonstrates that Kabbalah, from the very beginning, was messianically oriented. He counters the common belief that messianism typically arises as a response to such calamities as the expulsion of the Jews from Spain in 1492 and shows that messiahs often gain great popularity in times of political tranquility. Idel also finds that Jewish messianic and mystical experience bears a much greater resemblance to Christian messianism than has been recognized before.

Editorial Reviews

From Library Journal

This relatively compact book covers the spectrum of Jewish mystic tradition, from pre-Kabbalistic messianism to some of its modern reverberations. After Gershom Scholem's Major Trends in Jewish Mysticism (Schocken, 1995. reprint), this is the next all-embracing critical compendium. The author does not repeat Scholem's work but rather gives his own approach to every period and teaching. The book is highly innovative, reworking the structure of Jewish mysticism in its relations to history and philosophy. Idel (Jewish thought, Hebrew Univ.; Kabbalah: New Perspectives, LJ 3/1/88) shows the steps in the development of mystic traditions, sometimes completely overturning Scholem's ideas. Though writing at a high academic level, Idel uses clear and popular language; he doesn't overload the book with technicalities in describing the essence and meaning of the teachings. Highly recommended for both general and specialized collections; suitable for beginners in Jewish studies as well as readers already familiar with Jewish mysticism.AHayim Y. Sheynin, Gratz Coll. Lib., Melrose Park, PA
Copyright 1998 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

From Booklist

A running controversy with fellow Judaic scholar Gershom Scholem drives Idel's wide-ranging argument about the relationship between messianism and mysticism. Scholem sees the two as incompatible, but Idel offers substantial evidence that they can coexist and, for a number of important thinkers, have coexisted. Idel is particularly interested in opening investigation of cabala (esoteric Judaism) to a rainbow of messianic models. One effect of that interest is the shifting of messianic ideas from a distant, apocalyptic future to a transformative present. Moreover, discussion of tikkun (cosmic repair) as completion of the deity is relevant not only to Jewish messianism, Idel notes, but also to a range of mystical traditions in Judaism, Christianity, and Buddhism. The conception of every moment as a gate that may admit messianic transformation of the world imparts a seriousness to everyday action that belies popular perception of mysticism as otherworldly. Idel's treatment of a most intriguing subject will stretch nonspecialist readers but richly reward them, and his thorough documentation points out excellent avenues for further exploration. Steven Schroeder --This text refers to an out of print or unavailable edition of this title.

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Product Details

• Paperback: 464 pages
• Publisher: Yale University Press (May 1, 2000)
• Language: English
• ISBN-10: 0300082886
• ISBN-13: 978-0300082883
• Product Dimensions: 9.1 x 6.1 x 1.2 inches
• Shipping Weight: 1.4 pounds (View shipping rates and policies)
• Average Customer Review: 3.5 out of 5 stars  See all reviews (2 customer reviews)
• Amazon Best Sellers Rank: #1,153,752 in Books (See Top 100 in Books)

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1 of 1 people found the following review helpful:

5.0 out of 5 stars A new understanding of the relationship between Messianism and Mysticism, July 30, 2011

By 

Shalom Freedman "Shalom Freedman" (Jerusalem,Israel) - See all my reviews
(TOP 1000 REVIEWER)   

This review is from: Messianic Mystics (Paperback)

Professor Moshe Idel is the foremost pupil of the great pioneering scholar Gershon Scholem. In this work he takes on a major conception of Scholem's thought i.e. Messianism is in Judaism is a reaction to historical and political disaster. The great example is the Kabbalah created in the wake of the expulsion of Jews from Spain. Idel sees the relationship between Messianism and Mysticism as being much more complex. While he underlines the difficult of understanding mystical thinking in all its layers of complexity he asserts it has had a powerful effect on Messianism. He too argues that Messianic thinking may come , as it did after the Six- Day War in Israel out of a time of new historical hope, and not out of crisis only. Idel reads the inner mystical thought as finding frequently historical implications, outward connections and aspirations in Messianic thinking. He presents very detailed and thorough scholarly arguments which are themselves often of great complexity. He shows a mastery of the sources and an admirable thoroughness in research.
This is a major work and one vital for anyone interested in understanding Jewish Mystical and Messianic thought through the ages.

10 of 18 people found the following review helpful:

2.0 out of 5 stars It's Academic, May 9, 2006

By 

Neal J. Pollock (VA USA) - See all my reviews
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This review is from: Messianic Mystics (Paperback)

This text is for academics not Kabbalists or general readers. It highlights disputes with Scholem (& some agreements) & Werblowsky-many, from my perspective, are pilpul-like nit-picking. Unlike his prior texts (esp. the Abulafia trilogy--also difficult reading & academic), it lacks a depth of Kabbalistic wisdom--except Appendix 2 with pithy information on a Lurianic ritual (strangely ignoring parallels with tzimtzum, shi'ur komah, & shemmittah). Idel presents a trio of models which I find artificial & not particularly helpful (vs. the physical-social, mental-emotional, & mystical-spiritual) & different views of redemption & messianism from Scholem & others. Read chapter 8 "Concluding Remarks" early to better understand the text. Idel uses legitimate definitions differing from those I employ (unabridged Websters has both). For example, Idel uses "phenomenological" extensively but my scientific definition didn't fit his philosophical definition. But, since the book is about messianism & mysticism, their definitions are critical. Idel shows that Messiah (M) means anointed & applies to kings, but extends it to make messianism include much more than is generally connoted; he also defines/expands "redemption." Yes, it can mean individual redemption according to Websters, but that's NOT what people mean when they refer to M & messianism. So, I object to Idel's usage of certain words. Rationalism (theory or logic) epistemology lacks grounding or corroboration. Science uses Empiricism (data) to counterbalance its theory. Mysticism, though phenomenological in the scientific sense, provides a counterbalance for the Kabbalist-both discrete (a posteriori personal experience) & statistical (historical & educational a priori data). But Idel appears to be neither Kabbalist nor scientist (neither is the historian Scholem). Indeed, Idel states that Buber, a mystic, says that individual messianism is impossible. I believe their difference is terminological--the meaning/use of "messianism" & "redemption." Similarly, Idel objects to the common focusing of messianism on the apocalyptic. Personal terminological connotations lead Idel into circular reasoning-defining his view into existence. Per Josephine Tey's Daughter of Time: p. 201: "Historians should be compelled to take a course in psychology before they are allowed to write" & p. 173: "Grant wondered with what part of their brains historians reasoned. It was certainly by no process of reasoning known to ordinary mortals that they arrived at their conclusions." Idel himself notes p. 264: "The influence of historical contexts upon the historian himself" & p. 326: quotes Chastel "There are cases in which the modalities of the imagination become the stuff of historical moments." What about the imagination of the historians? Or the erstwhile messiahs. Idle says Abulafia thought he was greater than Moses-no ego inflation, infantile grandiosity, or narcissism there!-reminds me of the 4 who went to Pardes-none fared well, even Akiva who went in peace-only to be martyred supporting Bar Kochba (ignored in this book) as M. Still, Idel shows interesting parallels: EXPLICIT--Buddhist Bodhisattvas, Shi'ite Mohamed, & Messiah (M) & INFERRED--shemmittah to Buddhist kalpas & Hindu yugas; sparks of the M are in all Jews & Buddhists have hidden Buddha nature; Kabbalists/Zaddik's can descend & rescue souls as did Buddha & Jesus; the M was incarnated as Adam & David=Buddhist/Hindu transmigration & esp. Tibetan Tulkus & Shi'ite Mohamed; Abulafia returning from God in order to teach others = Bodhisattvas; & the demonic power of the M per Jung's shadow. Nevertheless, this book is about Kabbalah not of Kabbalah. For interested academics this book could be a 4 or 5 star. Not for me.