Apocalypticism and Mysticism in Ancient Jewish Writings

Paper Summary:

The long, turbulent history of the Jewish people is rich with writings, myths, theories, and beliefs about "the end times"; these beliefs are also known as Apocalypticism, Messianism, and Millenarianism, and about mysticism linked to "end times" and other mysteries of the mind and of humanity. Indeed, a substantial piece of the puzzle of Judaism's revelations and murky annals can be viewed and digested within the various descriptions and accounts of Jewish mysticism. This paper examines the various and diverse approaches to and explanations of these Jewish tenets by respected scholars and historians. Where there are differences of opinion, both sides of the argument are presented and analyzed because the strength of ancient writings can only be fully grasped when modern writers and scholars challenge those ancient beliefs and texts.

Introduction/Abstract
Reviewing Gershom Scholem's Influence, Writings, and his view of Mysticism
The Debate over Ancient Jewish Mysticism's Meaning
Background on the Legitimacy and Interpretations of Ancient Writings
More examples of why Joseph Dan parts Company with Scholem
Where Dr. Moshe Idel differs from Scholem
Views from Idel's book: Hasidism: Between Ecstasy and Magic
Another look at Shabbatean Messianism Jacob Katz' View
Yehuda Liebes
More background on the Zohar The Book of Splendor
The History of Apocalypticism
Conclusion

From the Paper:

"In the recent history of the Jewish faith, perhaps no individual has had a more profound role in sparking an interest in " some say fully lighting a fire under " the scholarly investigation of mysticism, than the late Gershom Scholem. Indeed, numerous scholars have attempted to locate "the source of Scholem's fascination with Jewish mysticism" (Roemer 1997, 23) and in the process have classified Scholem, according to Roemer's lengthy analysis of Scholem in The Germanic Review, as "simply a historian," or "a hidden theologian of Jewish Gnosis, a neo-Romantic historian, or an anarchist." But Roemer rejects the "temptation to pin Scholem down to a single source of inspiration," saying that Scholem's "appropriation of ideas" simply "defies any attempt to schematize" Scholem's body of work. Scholem's writings were launched in 1919, when he decided to write a dissertation of the Kabbalah rather than continue his pursuit of mathematics. Roemer quotes from Scholem's dissertation, which took 19th Century scholars to task for their rejection of mysticism. It appears "improbably to [me] that the kabbalists could have been such charlatans, buffoons, and masters of tomfoolery as [the scholars] made them to be. Something seemed to [me] hidden there, and it was this that attracted [me to mysticism]." Further in his piece, to illustrate the origins of Scholem's fascination with Jewish mysticism, Roemer again quotes Scholem " this time from Scholem's autobiography, From Berlin to Jerusalem " and notes that Scholem, early on, was skeptical of the dismissals of the Kabbalah by the Wissenschaft scholars."

More papers on Apocalypticism and Mysticism in Ancient Jewish Writings:

• Essay # 6987 : "Medicine and Health Care in Ancient Mesopotamia"
• Descriptive Essay # 113809 : "Pregnancy and Childbirth in Ancient Rome"
• Research Paper # 51214 : "Food and Drink in Ancient Rome"

APA Citation:

MLA Citation: