色彩的可视化,2:大卫·本·耶胡达的启示-Ḥ卡巴拉历史的阿西德图

IF 0.1 0 ART
M. Idel
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引用次数: 2

摘要

1参见Moshe Idel中的文本和分析,“Rabbi Ne.hemyah ben Shlomoh ha navi al-Magen David ve ha shem Taftafya:mi magyah yehudit le kabbalah ma'asit u-le-kabbalah iyyunit”(关于Magen David和Taftafiah这个名字:从犹太魔术到实践和理论卡巴拉),在Ta Shema:me.hkarim be-mada'ei ha yahadut le zikhro shel Yisrael M中。Ta Shema(Ta Shma:纪念以色列的犹太研究M.Ta Shma),Avraham Reiner等人主编,2卷。(Alon Shvut,2011),35-44(希伯来语)。2 Shime'on Lavi,Ketem-Paz(杰尔巴,1940),fol。278b。关于R.David和R.Joseph对这个卡巴利主义者的其他影响,请参见Moshe Idel“H.omer kabbali mi beit midrasho shel Rabbi David ben Yehudah he-H.asid”(R.David ben Yehu da haHasid学院的卡巴利主义材料),《犹太思想中的耶路撒冷研究2》,第2期(1983):179 n.43,187 n.84197(希伯来语),以及Moshe Hallamish在其版本Perush kabbali Vreshit Rabah le Rabbi Yosef ben Shalom Ashkenazi的引言中的评论(《创世纪拉比评论:R.Yosef ben Shalom阿什肯纳齐对创世纪拉比的卡巴利主义评论》(耶路撒冷,1984),14–15 n.24(希伯来语)。3例如,见纽约文本,JTSL,Ms.1804,fol。1a,其中一些16世纪的彩色视觉技术的回响R.David ben Yehudah-Ḥ阿西德的图解,或与之类似的图解,影响了R·伊萨克·卢里亚或R。Ḥayyim Vital发现了这样一个事实,即他通过用颜色形象化名字来祈祷的理论在卢里亚到达西夫德之前和死后都是已知的,并且很可能在西夫德实践。这项技术为一些从伊比利亚半岛流亡的卡巴利主义者所知1,并广泛传播到卡巴利主义,如北非的R·希门·拉维。2我们从那里已知的可视化手册和关于颜色可视化的几次讨论中了解到,这一理论也影响了耶路撒冷的卡巴利派,包括R·希门·拉维。亚伯拉罕·本·埃利泽·哈列维3和R.Joseph ibnẒayyaḥ,4以及Safed。Sassoon女士290手稿的重要性在于,它包括了R.Joseph Ashkenazi和R.David ben Yehudah学院的几次讨论-Ḥ尽管在《西夫德》中可能已知,但在其他手稿中没有发现,这一问题需要更彻底的分析,尤其是在可视化技术的问题上。5无论如何,这一学派的重大影响在早期拜占庭卡巴拉中已经很明显,尽管我没有发现任何关于该区域颜色可视化技术的参考文献。6
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Visualization of Colors, 2: Implications of David ben Yehudah he-Ḥasid’s Diagram for the History of Kabbalah
1 See the texts and the analysis in Moshe Idel, “Rabbi Ne. hemyah ben Shlomoh ha-navi al Magen David ve-ha-shem Taftafya: mi-magyah yehudit le-kabbalah ma‘asit u-le-kabbalah iyyunit” (On Magen David and the Name Taftafiah: from Jewish Magic to Practical and Theoretical Kabbalah), in Ta-Shema: me. hkarim be-mada‘ei ha-yahadut le-zikhro shel Yisrael M. Ta-Shema (Ta-Shma: Studies in Judaica in Memory of Israel M. Ta-Shma), eds. Avraham Reiner et al., 2 vols. (Alon Shvut, 2011), 35–44 (Hebrew). 2 Shime‘on Lavi, Ketem Paz (Djerba, 1940), fol. 278b. For other influences of R. David and R. Joseph on this Kabbalist, see Moshe Idel “H. omer kabbali mi-beit midrasho shel Rabbi David ben Yehudah he-H. asid” (Kabbalistic Materials from the School of R. David ben Yehuda haHasid), Jerusalem Studies in Jewish Thought 2, no. 2 (1983): 179 n. 43, 187 n. 84, 197 (Hebrew), as well as Moshe Hallamish’s comment in the introduction to his edition of Perush kabbali li-Vreshit Rabah le-Rabbi Yosef ben Shalom Ashkenazi (Commentary on Genesis Rabbah: Kabbalistic Commentary of R. Yoseph ben Shalom Ashkenazi on Genesis Rabbah (Jerusalem, 1984), 14–15 n. 24 (Hebrew). 3 See, e.g., the text in New York, JTSL, Ms. 1804, fol. 1a, where the Some Sixteenth-Century Reverberations of Color-Visualizing Techniques The possibility that R. David ben Yehudah he-Ḥasid’s diagram, or one similar to it, influenced R. Isaac Luria or R. Ḥayyim Vital finds support in the fact that his theory of prayer by visualizing names in colors was known and most probably practiced in Safed before Luria’s arrival there as well as after his death. This technique was known to some of the Kabbalists exiled from the Iberian Peninsula1 and it reached Kabbalists at large, as exemplified in the case of R. Shime‘on Lavi in North Africa.2 We learn from a handbook for visualization known there and several discussions about the visualization of colors that this theory also influenced Kabbalists in Jerusalem, including R. Abraham ben Eliezer ha-Levi3 and R. Joseph ibn Ẓayyaḥ,4 as well as in Safed. The importance of manuscript Ms. Sassoon 290, now in the Bibliothèque de Genève, Montana, the Segre Amar collection 145, lies in the fact that it includes several discussions from the school of R. Joseph Ashkenazi and R. David ben Yehudah he-Ḥasid that though probably known in Safed have not been found in other manuscripts, an issue that needs a more thorough analysis, especially insofar as the question of the technique of visualization is concerned.5 In any case, traces of the significant impact of this school are already evident in earlier Byzantine Kabbalah, although I found no references to the technique of the visualization of colors in that region.6
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