The Sabbath has been one of the most significant and beloved institutions of Jewish life since late antiquity. Over a period of several centuries, the classical Kabbalists developed a rich body of ritual and myth that articulated a fresh vision of the Sabbath. The mystical understanding of the Sabbath was assimilated by virtually every Jewish community. This volume is a translation and critical commentary to Sod ha-Shabbat, a treatise on the mystical Sabbath by the influential Spanish-Turkish Kabbalist, R. Meir ibn Gabbai. This important text, the most systematic treatment of the Sabbath in classical Kabbalah, has been inaccessible to the English reader until now. The study includes an Introduction to ibn Gabbai's life and work, accompanied by extensive critical notes that clarify general problems of translation and place the work in its historical context. Broader theoretical issues regarding myth and the ritual process are also discussed.

A companion to "the Sabbath in the classical Kabbalah, " this important text is a focused, systematic study of the mystical Shabbat prior to the Safed Renaissance.

This book is a critical study of the mystical celebration of Sabbath in the classical period of Kabbalah, from the late twelfth to the early sixteenth centuries. The Kabbalists' re-reading of the earlier Jewish tradition has been called a model of "mythopoeic revision," a revision rooted in a world-view that stressed the interrelation of all worlds and levels of being. This is the first work, in any language, to systematically collect and analyze all the major innovations in praxis and theology that classical Kabbalah effected upon the development of the Rabbinic Sabbath, one of the most central areas of Jewish religious practice. The author analyzes the historical development of the Kabbalistic Sabbath, constructs a theoretical framework for the interpretation of its dense myth-ritual structure, and provides a phenomenology of key myths and rituals. It is one of the first Kabbalistic studies to integrate traditional textual-historical scholarship with newer methods employed in the study of religion and symbolic anthropology.

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.

Concentrating on the theosophical/theurgical trend of Kabbalah, 15 essays, reprinted from academic journals and often translated from Hebrew, examine the body of literature that grew up between the 12th and 18th centuries from several approaches. They cover mystical motifs and theological ideas, mystical leadership and personalities, and devotional practices and mystical experience. Annotation copyright by Book News, Inc., Portland, OR

This book not only argues for the sanctity of the seventh-day Sabbath. It is this author’s view that Christians have ample justification for observing Sunday as a holy day, but not to claim that it has the same blessed and made holy power to it that the seventh-day Sabbath has. Moreover, it is here pointed out that even the Quran, if read carefully, can support the seventh-day Sabbath.