Moshe, Idel - Raul primordial in Cabala

RAUL PRIMoRDIAL iN CABALA

Note

L. Kitrin, un termen aramaic care traduce ebraicul Ketarim, ,coroane", repre-
zent6.nd in Zolnr puterile, fie divine, fie demonice.

2. Adicd pentru a primi revelalii de la niqte puteri demonice'

3. Daniel L0.6.

4. Iezechiel 1.t8.

5. Daniel 9.2I.
6. Interpretez aceastd afirmalie in felul urmdtor: structura sau forma corpului

uman qi ceresc este .o*p.t.6 din diferite midulare. tn unele texte, antice qi
medievale, structura angelicd antropomorfd are mddulare care sunt ingeri

sau tabere de ingeri. Vezi Idel, Lumea ingerilor, pp. 45-49.

7. Adicd ln structura similari omului.
8. Aceastl formd de expresie este caracteristicd stilului zoharic.
9. 'Idra' Rabbo', tipdritd 7n Zohar,III, f. 143ab. Pentru o altd traducere in limba

englez6., vezi Tishby, The Wisdom of tlw Zohar, vol' II, pp. 537'538- Vezi qi

Liebes,,,The Messiah of the Zohar", p. 203, n. 391; ident, Studies of the Zohar,

p. 190, n. 201; gi Sobol, Partea'Idrot o Zoharului, pp. 162'165. Pentru o
analizd a acestui fragment 9i o compara{ie cu concepfiile lui R. Menahem
Recanati ln privinla ipotezei cd demonii au corpuri, vezi R. David ibn Avi
Zimra, Metzudat David, p. 521. Vezi gi o formd oarecum paraleld in Zohar,

I, f. 19a, discutati in Har Shefi, Malhhin Qadmain, pp. 175'176, unde emisia
extrauterind este menlionatd in contextul puterilor care nu sunt dupd chipul
omului. Negativitatea acestui tip de emisie este evident6., aqa cum s-a vizut
mai sus, in capitolul 1, c[ci materialul seminal virsat in van se poate trans-
forma in puteri demonice.
10. in edilia lui Scholem a c6rlii Zohar, ad locum, el se referi la posibila atitudine

antimaimonideand intr-o notd manuscrisd.
11. Vezi ldel, Lumea tngerilor, pp. 45-49.
12. A se compara totugi cu Tishby, The Wisdom ofthe Zohar, vol. II, p. 537, n' 25.
13. Genesis Rabba'7:5. A se compara gi cu afrrmatia atribuitd de Petru lui Isus:

,,Eu nu sunt un corp fErd corp", aga cum o citeazd Origen. Cf Klijn-Reinink,
Patristic Euidence, p. 125.
14. Yezi Zohar, III, f. 143a.

15. R. Abraham Azulai, 'Or ha-Hammai (Przmysl, 1896), vol. I, f. 23a. A se

compara qi cu Cordoveto,'Or Yaqar, vol. 1, p. 156.
16. Shaked, ,,Some Notes on Ahreman", p. 230; idem., Dualism in Tfansformation,

17. Pp.22-23. mdsur6, aceastb viziune este similard cu conceptul sufletelor
lntr-o anumitd
destrupate, niqm.atin 'artila'yin, sufletele picitoqilor de dupi moarte care-gi
cautd un corp, dar cutreierd deocamdatd prin aer.

18. Koren, Forsaken, pp. 81-91.

19. Vezi Tishby, The Wisdorn of the Zohar, pp. 447'474, 529-532.

20. Yezi totugi Zohar, I, f. 16a, citat in Recanati, Cornmentary on the Pentateuch,

f.2d.
21. Yezi Liebes, Studies in the Zohar, p. 128.

22. Heidenthum und Kabbala: Die Kabbalistische Mystih ihrem Ursprung wie
ihrent Wesen nach, gri)ndlich aufgehellt und popukir dargestell (Commissions-

Verlag von Bermann und Altmann, Viena, 1893), pp. 33-34; qi Wolfson, Aleph,

Mem, Tau, p. 22t, n. 166.

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s52 RAul pRltvtoRDIAL iN cABALA

le schimbe destul de radical sensul prin interioizarea lecturii sau
prin ceea ce poate fr descris ca o spiritualitate interiorizatia.

Astfel, de exemplu, Ia sfdrgitul unei epistole importante, redactati,

cel mai probabil, la sfdrqibul anilor 1280 in Sicilia, adici exact in

aceeaEi perioadi in care au fost scrise sau editate in Castilia anumite

pirli din Zohar, citim ce ii scrie Abulafra unui fost discipol al siu
din Barcelona, R. Yehuda Salmon - ciruia ii predase la inceputul

anilor t27O -, ca rdspuns la atacul colegului lui Salmon din Barcelona,
R. $lomo ben Abraham ibn Adret, la pretenliile profetice gi mesianice
ale lui Abulafia:

Toras, ca gi discursurile, sunt ea o hyle pentru gAndire bn'ahaqaual, qi

orice formiG crede el c5, vrea s6-i dea mai sus menlionatei hyle [o facel,
[deqi] intr-un mod metaforicT. [...] astfel gAndirea este o materie in care
sunt articulate toate qtiinlele lhohhmotl, gi n-ar fr aga dacd n-ar sta scris
lleremia 4.221: ,,sunt pricepuli numai la rele, iar binele nu qtiu si-l fac6".
Hohh.mah are dou[ fe!e, dupi cum s-a spus lPilde 24.8]:
IatL, mare riuIHcdtor". Iar "inC{eellecpe-fqiii
pune in gAnd si facd riu se cheami un

au spus: ,,Dumnezeu leagi gAndul bun de fapt6, dar Dumnezeul binecu-

vAntat nu leagl gAndul riu de fapti"8. $i iati, numele mahaqauei este
hirhur [,,chibzuire"]e, aqa cum au spus inlelepfii noqtrilo: ,,este interzis
sd chibzuieqti la modurile Sale de acliune" qi tot ei au spusll; ,,a chibzui

la transgresiune este mai riu decAt lactul de a produce] transgresiunea

insdgi". Iar Rabinul lMaimonide] a scris in capitolul al treilea din Cdlduza

rdtd;i{ilor o interpretare excelenti. in conformitate cu toate acestea, se

spune [Isoio 55.8]: ,,Cdci gAndurile Mele nu sunt ca gAndurile voastre, 9i

ciile Mele ca ale voastte, zice Domnul"r2. CAt despre ceea ce spuneau ei
prin gAndul lor rdu lntaltagautam. ha-ra'ai, rdspunsul pe care ar trebui

sDdo-ml pnruimluie. aOsacriedneulacunmovi aesctieil:e"Vvooai sstpreunne-a{iucfiosnt-ainfoosrdtinine?o".rdSineeqtciealecai
sufletul intelectiv gindeqte qi este unul, dar gAndurile lui sunt dou6' Iar

gAndirea are o Coroanl Cereascd lKeter'Elyonl, care o conduce la acfiuni

bune sau rele. Totugi, acelea lfaptele] care sunt frcute in intelepciune sunt

toate bune, iar cele care sunt ficute in ignoran{i sunt toate rele. Iar cineva
care inlelege aceste efecte qi ceea ce derivi din ele le qi judeci atAt cAt

pot fi judecate, potrivit inlelegerii lui qi conform in{elepciunii lui, urmAnd
opiniile acelora care sunt demni de incredere in propriul lor drept13.

Abulafia critica o viziune care ipostaziazh dor6. moduri de acliune

legate de Keter 'Elyon, adicl de Coroana Cereascl ce se referd la

prima sefird., numit[ uneori in Cabala teosofici Mahagauara. Abulafra
este inclinat sd recurgi la acest termen pentru prima seft'rd poat'e
mai mult decAt oricare alt cabalist din secolul al XIII-lea, ata cum

afl6m din mai multe cirli ale sale. Astfel, deopotrivi in contextul lui

Keter 'Elyon qi al Mahagouei, sunt indicate foarte explicit doud moduri

de acliune, iar in cazul Mahagauei este utilizat termenul Mahagaua

Ro'o. Abulafra lnsugi nu este de acord cu o inlelegere ipostatici a

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sb4 RAul PnnuoRow lN cABALA

acest sens in gcoala lui Nahmanide, deqi chestiunile legate de natura
complex[ a acestei sefire, pe de o parte, qi absenla termenului infinit
in acest context, pe de alta, sunt foarte interesante. Este posibil, de
asemenea, ca Abulafra s5 fr intalnit cabaligti care exprimau acest
punct de vedere in timpul vizitei sale in cateva oraqe din castilia in

perioada L27l-t273. EI menlioneazS intalnirea cu, qi chiar incercarea

sa de a-l invhla pe nimeni altul decAt R. Mosh6 din Burgos, una
dintre cele mai importante frguri ale cabalei castiliene, ale cirui
viziuni despre riu le-am menlionat mai sus22. Daci aga stau lucrurile,
atunci putem data existenla noliunii de gd.nd rdu legath de un inalt
domeniu divin deja de la unii cabaliEti activi in castilia la inceputul

anilor 1270.

Dupd pdrerea mea, nu existd niciun motiv si presupunem ci Abu-
lafia a inventat el insuqi o astfel de viziune, cici el opera cu o altd
gAndul bun qi gAndul r[u, cu una mai cogni-
opozi'lcieeadecAt cea dintre motivul pentru
tiv6: dintre intelect gi imaginafie23. Acesta este
care el a interpretat o viziune teosofica a dublului conlinut al lui
Keter, care include atdt o dimensiune bun[, cdt qi una rea, ca referire
la doui forme de activitili umane, cele inlelepte qi cele nebuneqti.
ln orice caz, o asemenea interpretare psihologici a celor trei sefirot
nu este un caz unic in scrierile lui Abulafia2a.
o paraleld interesanta Ia disculia de mai sus existi intr-un tratat

anonim din gcoala lui Abulafia, deqi nu este o carte scrisa de el, inti-

tulat Ner 'Elohirn:

Fala este astfel dirijata incat s6 indeplineasca intenlia gandirii. lat Teliz1
arat6 inspre coroana celesti care incinge capul gi indica gandirea rea-
lizat6. Sfera inconjuratS gi care inconjoari, adic6 inconjoari corpurile 9i
este inconjurati de inlelepciune gi infelegere, gi aratd c6tre actiunea

celor doud lsefirotl [...], iar primele Vei sefirot sunt Gdndirea, Intelepciunea
qi lnlelegerea [...], iar Cunoaqterea lDa'atf [..'] este influxul de la primele
seft,rot [...], iar acest rlzboi existd in inim6 [...] 9i s-a niscut din prima
sefird in om, un gAnd bun Ei un gdnd rdu [...], iar persoanele care cred
ci este inlelept a face cu ajutorul Inlelepciunii bine gi rdu, 9i
tot aga in

cazul lnlelegerii qi Cunoaqterii, bine gi r6u, iar persoana care lntelege ar
trebui si infeleagl a discerne intre bine qi r6-u [...1, iar sefirot emani in
inimi qi influxul este divizat in multe feluri26.

Discipolul anonim aI lui Abulafia se refera in mod explicit la prima

sefird, ca legati in acelaqi timp de Gdndire gi de Coroana Celesti,
iar semnificalia ei este considerati a fr eminamente interna, ,,in om'
sdaeuop,,iontriniviima["u. nAuciegaasntddpbuutenregiinateurniouai grianedsteriiun.leIlenatrsedbacaregaeneesrteatodaacre6

acest cabalist anonim traduce sau alegorizeazd o viziune teosofrci,
ceea ce inseamna c6 prima sefird. existi ontologic intr-o sferd divini,

iar acolo existh de fapt un gdnd riu, la fel ca in om. Comparalia cu

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Eoc €rurur nrlsol pdn.r1 urp Bnl Io^":[gZ'98 larqaazalf snds e-s urnc e6e B
'p.r1erd ep .ro1 elaf.rog Bc IoJ €I '1orr ep epedap r{ecun.re g .rorr eq€ece 1fo;,
'raila'nuuorgurrBpogr .€roarrr,r'ualraoddrea$llrruf n'rru{.rlou1ntrs1no.rreeEcu1"'It6S'ueguluSlugaIrBS 'leetueg 16 'eEuglg BA
orolos elaf.roy .re1
uI
:acl?Blxa raIBq€C puguri."rede leterl
?s
?IE un-Jlu3 16 pluaprr'a else 'acgosoal ap1oc6 ug unsp8a.r o-e.ruc ed aP

'ner B1 antud nc oJBorJa+uB aarlslpqec runlzrl Joun Eerezlro8aly 1!11
'g plolrdec u7'ntdns pncs ad o-lelncsrp ure erec ed 'areolpzur.rdnc
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aurlna ag 'arica.np FlsBacB uI oorpul ps a.red BgBInqV rn1 pluaur8erg

998 "'Yvrrfrs VIAIIUd gudstrc vldv'In8v I^wHvusv

356 RAUL PRIMORDIAL iN CABALA

Abulafia iEi bazeazd disculia de aici pe aluzfa etimologici biblici

(din Facerea'49.8) la sensul iui Yehuda/Iuda. insd in timp ce acolo
de la fralii
,,mirturisirea" vine lui Iuda cdtre Iuda insuqi, cabalistul
altereazh sensul gi face ca ea
si se refere la Dumnezeu. Astfel, in

locul funcliei organice a materialului seminal concret, Abulafra acordi

prioritate creqterii intelectuale drept cea mai importanti componentd

care defineEte identitatea unei persoane2e. Din acest punct de vedere,

ca gi din multe altele, abordarea sa diferd radical de Cabala teosofrco-

teurgicd. Tentativele vizAnd reducerea divergenlelor dintre gAndirea
sa qi principala linie a Cabalei provin din ristilmicirile savante ale

punctelor sale de vedere, aFa cum am subliniat in mai multe ocazii30.

In acest context, lin si insist asupra unui contemporan al lui Abu-
Iafia, un cabalist ce are citeva puncte comune cu gAndirea acestuia,

dar diferi in acela;i timp radical de ea, R. Yosef ben $alom A";kenazi,
care a fost deja menlionat mai sus3r, acolo unde el vorbeqte despre

ascensiunea in gdndire pentru a crea sefira Keter, descrisi ca slavd

sau onoare, qi pandantul ei, temura, adicd ruginea, bogets2. Ca qi in

cazul lui Abulafia, Cabala lui Agkenazi diferi gi ea, din multe puncte

de vedere, de linia principall a Cabalei teosofico-teurgice, iar mdrturia b
tt
sa arati c[ cele doui puteri create in cer de gdndirea divini i-au
I
trezit atenlia din surse independente de Cabala zoharicd.
8
Note
I
L. Roots of Faith and Devequt, pp. 13-130.
2, Yezi, de exemplu, Idel, The Mystical Experience; idem, ,,Defrning Kahbalah: 10
The Kabbalah of the Divine Names", in R.A. Herrera (ed.), Mlstics of the 11
Topics, & I)pology 1th99e3U),npdpe.rs9ta7n-9d9in; gideofrnJ,ew"Tishhe L2
Booh: Thenres, (New York, 13
Contribution of Abraham Abulafra's Kabbalah to
I4
Mysticism", in P. Schafer, J. Dan (eds.), Gerslrom. Sclr.olem's Major Tlends in
Jewislt. Mysticism, 50 Years Afer (Mohr, Tiibingen, 1993), pp. l3l-133; idem, 15

R. Natan ben Sa'adia Harar, Le Porte Della Giustizia Sa'are Sedeq, trad. de 16

Maurizio Mottolese (Adelphi, Milano, 2001), pp. 147-173; idem, ,Despre sem- ti
nifrcalia termenului Cabala. Intre qcolile de Cabala extaticd qi sefrrotici din

secolul al Xl[-lea", Pe'amim,93 (2003), pp. 39-76 (ebraicd); gi, mai tecent, idern,

,,Abulafia's Secrets of the Guide: A Linguistic T[rn", in A. Ivri, E.R. Wolfson,

A. Arkush (eds.), Perspectiues on Jewish Thought and Mysticism (Harwood Aca-

demic Publishers, Amsterdam, 1998), pp. 306-311 (sau in Reuue de m.6taphy-

sique et de morale,79 [1998], nr. 4, pp. 495-528); idem, ,"lbs Time of the Endo:
Apocalypticism and its Spiritualization in Abraham Abulafia's Eschatology",
in A. Baumgarten (ed.), Apocalyptic Tlrze (Brill, Leiden, 2000), pp. 155-185; qi

cartea mea Absorbing Perfections, pp. 321-335; idem, Ben, pp. 276-375; idem,

,The Changing Faces as the Image of God in Jewish Mysticism", in A. Melloni,
L. Saccenti (eds.), The Image of Gad; Foundations and Abjectians within the
Discourse on Human Dignity in ltronaur of Pier Cesare Bori (Lit Verlag, Berlin,

2010), pp. 46-65; Elliot Wolfson, Abralr,am. Abulafia: Kabbalist and Froplret:

Hermeneutics, Theosopky and Theurgy (Cherub Press, Los Angeles, 2000); Si
Rohert J. Sagerman, The Serpent Kills or tke Serpent Giues Life: The Kabbalist

:''tpaar4uorsyqoxao6ergo'sizslgo'rutd-rguugaoltplra'ndrcd€'-IuCaoutagsqootJuq)tco€nJ-scIIuIose4a1ernabl.uorel€duf t'lsssrlglat:r?n{ge..zHp.o..Id:{o",qplsq.p?u1u3rlop,onll6lsTa.9n6yu9-mp.udoaT,7(/,aagqqgJJl .LT
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ec
pls€ace uI sns turrr rzo^ - raJBqrS ap o+Blrpo olocrlre ep rra8alnc ug alucqqnd
aupnN uI p^lrssunolrJuraJtBecpu'anlacaurs luarnc un BJ Bgslnqv mI roFquC €orarrcsap
ug ldeg rarfrzod a plsuora o"relueza.rde.r nes a.rrcprulpl
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198 "'WIdgS VnIUd SUdSfiC VIJV.InAV niVHVUsv

Bb8 nAul pRruonnw lN cABALA

Etude critique avec une traduction commentde des Gatln (Maisonneuve, Paris,

1948), pp. 236, 238. Despre aceastd triadd in Cabala, vezi Bracha Sack,

,,Sursele perfecfiunii: Mahaqava, Dibbun u-Ma'aseh" , Da'at , vol. 50-52 (2003),
pp. 221-241(ebraicd).

18. Vezi M. Idel, ,,RaEba gi Abraham Abulafra: istoria unei polemici cabalistice
neglijate', in Daniel Boyarin et ol. (eds.), Atara le-Haim: Studii d.e literaturd
talmudicd gi rabinicd, dedicate profesorului Haim Zalman Dintitrousky (Magnes

Press, Ierusalim, 2000), pp. 235-251 (ebraicd).
19. Presupun cd aici termenul Cabala reprezintd o tradilie primitd care nu este

examinatE, iar nu invhldtura esoterici identificati de cabaliqti cu traditia
lor specialS. Aceasti utilizare a Cabalei existd qi in alte pdrfi in scrierile lui

Abulafia, iar aceasta va explica gi recunoagterea unor cabaliqti printre neevrei.
20. Ve-Zot li-yhudalr, p. 28.

2L. Yezi M. Idel, ,,We Have No Kabbalistic Tladition on This", in I. T$ersky (ed.),

R. Moses b. Nahman (Ram.ban): Explorations in His Religious and. Literary

Virtuosity (Cambridge, Mass., 1983), pp. 51-73.

22. Yezi, de exemplu, supra, capitolele 1 qi 4.

23. Yezi [del, The Mystical Experience, pp. 144-L45.
24. Yezi'Otzar 'Eden Ganuz, S:9, ed. A. Gross (Ierusalim, 2000), pp. 349-350.
25. Concept astronomic existent inSeferYetzird., care are o mulfime de sensuri in

Cabala, inclusiv in Cabala extaticd. Vezi Idel, ,,Abraham Abulafra: A Kabbalist
uSon of Qedu" (vezi supra, n.3), pp. 73-76.
26. Ner 'Elohinr., ed. A. Gross (Ierusalim, 2002), pp.5-6. Despre problema aparte-

nenfei acestei opere, vezi M. ldel, Operele gi doctrinele lui Abrahant Abulafia
(tez6 de doctorat, Hebrew University, Ierusalim, 1976), pp. 72-75 (ebraict).

Pentru o traducere a unui context mai complet al acestui fragment, vezi M. Idel,

Kabbalah in ltaly, p. 147.
27. Sefer ha-Tzeruf, Ms. Paris BN 774, f. 4b-5a. Despre aceasti oper6, vezi Idel,

ibidern, pp. 69-71.

28. Yezi epistola lui Abulafia intitulati Matzref la-Kesef, Ms. Sassoon 56, f. 30b.

29. Pentru sdmAnli ca metaford pentru intelect, vezi Idel, The Mystical Experience,

pp. 190-191; idem., Studies in Ecstatic Kabbalah, p. 79; qi Sagerman, T/re

Serpent Kills, passim, care atenueazd divergenlele dintre Cabala lui Abulafia

qi cea teosoficd pe aceastd temd. A se compara cu celdlalt recurs, filosofico-

metaforic, Ia Seneca, Epistulae ad Luciliunt 73, sec. 14: ,,Nu existd infelepciune

Ihri ajutorul divinitdfii. in trupurile oamenilor se afli rdspAndite seminfe

divine" [trad. rom.: Stisori cdtre Luciliu, trad. de Gh. Gufu, Editura $tiinfifrcl,

Bucureqti, 1967 - n.tr.l. Vezi gi Nicolas Cusanus, in Idiota l[l, De mente, c. 5,

,,Mens est divinum semen" (,,Mintea este o sdm6.nfd divind"). Vezi qi Schneider,

The Appearance of th.e High. Priest: Tlteophany, Apoteosis and Binitarian

Tlteology From Priestly Tladition of the Second. Temple Period Th.rough Ancient
Jewish Mysticism (Cherub Press, Los Angeles, 2072), pp.159-160, n. 55.
30. Vezi supra, n.3.
31. Vezi supra, cap.3, ,,R. Yosef ben $alom Aqkenazi gi R. Yehuda llayyat".
32. Commentary on Bereshit Rabbah, ed. Hallamish, p. 40.

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RAul pRItr,toRnw lN CABALA I

Fragmentul se bazeazi pe dihotomia dintre Solomon gi Hiram, (
Mesia gi Seraia, probabil Ben HilchiaT, dintre fruct gi coaji, partea (
interioari a templului Ei perdeaua din pdr de caprd, qi dintre cele
doui teonime: Tetragrama gi numele 'Adonai. Fiecare dintre cei doi t
membri ai cuplului va coopera, dar scopul este numai unul dintre
cei doi membri. Astfel, Mesia corespunde fructului, Tetragramei qi I
lui Solomon. Textul trebuie inleles ca o referire la sarcina cojii de a
ocroti fructul. Acest tip neantagonic de pseudosimetrie atribuie cojii C
o funclie pozitivh, chiar dacd ea este inferioari. De vreme ce con-
struirea Templului face parte din scenariul mesianic, cele doui sunt I
concepute drept coexistente. Aceasti cooperare amintegte de tema
2
amestecului, despre care am discutat in contextul Cabalei luriene,
in capitolul 5. Dacd aforismul ,coaja precedb fructul'transpare sau t

nu din acest fragment este o chestiune de interpretare, insd eu cred €

ci rispunsul este pozitiv. I
I
Permitefi-mi acum si abordez din nou un fragment existent in t

ha-$elah de Horowitz, un autor al cirui interes pentru dictonul cojii (
care precedi a fost descris supro., in capitolul 6:
1
Iar ceea ce pare a fr distrugerea clidirii este totuEi o distrugere in vederea
construirii ei, iar apoi clddirea va fi construith pentru totdeauna, puri I

qi curati, iar Dumnezeu va construi [...], cdci focul arderii Templului este €
motivul [re]construirii lui in viitor, in timpul sfinfeniei, iar in versetul
t
lPld.ngerile 1.131: ,,Foc a trimis de sus peste oasele meleo, sfArgitul consoa-
I
nelor acestor cuvinte insumeazi c6ft MaShiYaH, [...] iar rdul se va trans-

forma in bine gi va fi un eflux puternic, care ne va aspira in sus. Iar

lleremia 30.71 ia"arcienlaLeasmte.entitma{pia de mare strAmtoare pentru lacov, dar el
va fr izbivit", Rabbati se spune8: ,Mesia s-a nhscut
in
ziua distrugerii [celui de-al doilea Templu]", iar riul este cauza binelui

din trei motive, primul frind acela cd coaja precedi fructul aga cum noaptea

precedi ziua qi din intuneric se face lumina, iar daci coaja n-ar fi fost
creati [mai inainte], ea ar fi fost amestecati in fruct, iar fructul nu ar

fr binecuvAntate.

ln locul unui contrast puternic intre distrugere qi construcfie,

Horowitz militeaz[ mai degrabh pentru o relalie dialectici intre ele"

FicAnd-o, el urmeazi un dicton rabinic referitor la relalia dialecticd

dintre construire Ei distrugerelo. in cazul nostru, .""r"ir inseamni

cd existi o anumitd formd de conexiune intre coajfi gi Mesia, care

coincid, chiar dacd numai momentan gi cauzal, deqi nu trebuie ames-

tecate. Mi intreb daci aceastd viziune are vreo legituri cu viziunea
lui Horowitz despre consangvinitate, pe care am analizat-o mai sus,
in capitolul 6.

Aceste inlelegeri ale mesianismului se poate si fi avut un impact
asupra lui Nathan din Gaza, aqa cum l-a inleles Gershom Scholem.

Bc elBur8Brur luns ar€J 'rnlnpr JolrJalnd Ba.rlrug?s no pduacu! nu gs

aerrn+ugru lgcuI loJls€'garlu8au BJnIBI gcsealolod Es :EuEJr{ qurfnd
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ulFololuqsa ug unruor col un alse 'arlu8eu aluulFuun luns arec 'acqdrl
-ecodu aluaruruala ap plupacaJd g ezr Brsatr{ rnl BaJruaA gc 1n1dug

'erln?cnrJ ppoco.rd o.rec efeoc 're1{eznce uoralnd ug.rd 'elrcur nu J
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:la PzBa?rr

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r98 rn.Inyu Is.i',Nsqscoud gTv trclNvlsgw IayJsudEflJNI

I

362 RAUL PRIMORDIAL iN CABAI,A

precedand fructul. Se cuvine si subliniem faptul ch Ltzzatto gi prin- I
cipalul sdu discipol, R. Mosh6 Valle, au recurs in repetate rdnduri
fi
la acest dicton, o chestiune pe care nu o putem trata detaliat in acest
c
cadru16. in ce misuri un asemenea interes are vreo legitur[ cu o p
autopercepere mesianicS a lui Ltzzatto insugi r[mdne o intrebare
ir
deschisd.
S
Absolut remarcabil in acest fragment este identificarea directd a
biblicului Iacov cu Mesia, fiuI lui Iosifl7, in contextul dictonului cojii c
care precedi. in niciun caz aceasta nu este o identifrcare comuni, Ei
cu atdt mai pulin Ia cineva care era suspectat, din bune motive, de n
o anumiti credinli qabatianils. in qabatianism, contrat Zoharului, h
eu nu cunosc vreo figuri numiti Iacov care si fi avut valenle mesia-
nice. Totugi, oferiti de un cabalist care moare in L746, aceast5. afir- lt
malie pare un fel de prefigurare a rolului mesianic pe care ;i-l va
asuma Jacob Frank, la mai pulin de doui decenii dupd moartea sa. Ci
inainte de a trece la reconstituirea istoricd a mesianismului lui Iacov, i
lin si subliniez o importantd discu,tie a lai Luzzatto, aflati la doar
cAteva rAnduri dupi fragmentul de mai sus: T
L
Iacov avea intenlia sd ia dreptul de prim niscut de la Isav, iar dup[
fi
aceea binecuvAntS.rile, tadicfll sd supunS Sitra' 'Altara'unei cuceriri totale.
Ci
Dumnezeu ii crease opuqi unul altuia, la fel cum existi zece sefirot ale
tt
sfinfeniei, existd qi zece sefirot ale cochiliei. Prin dreptul primului ndscut,
Cl
el avea intenlia sI supunS capul cochiliei, iar prin binecuvAntare s[
d
cucereasci sfArgitul cochilieire. I:

Pare absolut plauzibil ca qi aici ipoteza si fie aceea cd sefirot ale ti
cochiliilor, care ii corespund lui Isav, le-au precedat pe cele ale sfin-
leniei, aga cum am vizut intr-o lungi serie de disculii similare de ri
care ne-am ocupat in capitolul 2 de mai sus.
e
Recurgerea la acelaqi aforism este evidentd Ei in literatura frankist620
qi a fost pertinent semnalatd de Pawel Maciejko2l' Utilizez traducerea d
sa din polond a unui fragrnent important al lui Jacob Frank, care tra-
ci
teazd despre acest aforism, din a sa Culegere de cuuinte ale Domnului:
b
ln fiecare loc, coaja vine inaintea fructului. Ali vizut voi inqiv[ cd toati L
lumea o numegte: Pururea Fecioard lWieczna Pannaf' Ei o numesc zeila a
cerului lKr6lowa Niebieshalzz. Toate ingenuncheaz[ Ei se pleacd in fala ei.
Ei spun despre ea c6 este Lady ofAssistance, Cea care-i ajuti pe creqtini s'
fWspomo2ycielhal. De la inceput ea a suferit impreuni cu El, nu a avut
niciun loc de odihni qi a fugit impreuni cu El in Egipt. Ea este aceea L
care vine inaintea fructului care va fi adus pe lume, iar in fala Lui toti p
regii pimdntului vor ingenunchea in mod public23. u
p
Conform propunerii lui Maciejko, coaja (deci cochilia) este conceputi
aici ca mama lui Isus, Maria, in al c[rei p6ntec Isus s-a allat ca fructza

poJulacraa uI 'Fuolclp aJBdB lJnzur olaqure uI TJ?c 'erirzodns Bruud
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898 rnTnyu rsiNuoscsud fl'rv scrNvrssw ruyrsuduqJNr

364 RAUL PRIMORDIAL IN CABALA

modern5, o astfel de posibilitate nu ar fi neplauzibili. De fapt, aqa
cum a afirmat Isaiah Tishby, in pofrda interdicliei emise de rabini
contra scrierilor sale, cirlile de Cabala ale lui Luzzatto au circulat

in formd manuscris5. si au avut impact deopotrivi asupra hasidismului

incipient ca gi asupra viziunilor oponenlilor lor, ambele fiind migciri

contemporane cu frankismul3s. Me intreb ce se poate extrapola, din
detaliile specifrce discutate aici, in privinla relaliei dintre autoper-

ceplia lui Frank gi formele anterioare de Cabala. A fost intr-adevir

frankismul independent de Cabala qi de gabatianismul cabalistic, aga

cum pretindea Pawel Maciejko, astfel incdt el nu constituie o parte
organici a unei istorii mai largi a Cabalei, sau sunt aceste detalii

suficiente pentru a putea susline ci tocmai existenla acestor teme a
contribuit la autoperceplia lui Frank sau chiar a generat-o? Este o
mi;care ai cirei membri se numesc zoharigti atdt de desprinsi de

Zohar gi de interpretdrile sale luriene? Un rispuns definitiv nu poate

fi oferit in acest cadru limitat, dar existd cel pulin un detaliu supli-

mentar important care ar trebui luat in considerare: este vorba despre

inlelegerea eonceptului de incest in anumite cazuri din Cabala, inclusiv

in literatura zoharici, asociindu-i-se o semnificalie mistici superioari,
pe de o parte, qi propria practici a lui Frank, qi anume relalia cu
fiica sa Eva, pe de altd parte; dar acesta este un subiect care meritd

a fi tratat separat, in detalius6.
Despre o inlelegere a lui Iacov ca Mesia chiar dupi aparifia fran-

kismului ca o chestiune de la sine inleleasi putem afla de la una
dintre principalele fisuri din iudaism, care a fost probabil inlluenlati

deLuzzatto. degi a fost de-a dreptul o icoani a ortodoxiei. Permitefi-mi

si traduc acum un fragment din Cornentariul la Sifra' di-leni'uta'

al lui R. Elia din Vilnius, care gi-l imagina gi el pe Iacov in termeni

mesianici qi care recurge de asemenea Ia aforismul cojii care preced6:

Purificarea regilor a fost indeplinite [.. .], iar cdnd toti aceqti conducitori [ai
lui Isav, ha-'alufiml vor fr desS.vArqifi, atunci Mesia va veri fFacerea 37 .lJ
niar Iacov va locui in fara Canaanului" [...], iar inceputul revelafiei cdl-
cALiului sunt urmele pagilor lui Mesia, atunci cojile vor preceda fructul,

care este secretul pielilei de pe gura penisului, apoi cochiliile vor fi lnvinse,
lui
acolo este aspectul femininului [...] "cAnd semnul Mesia [va veni],
curajul va prevala"sT 38.

Aici temele cojii, femininului qi stirii dinaintea venirii lui Mesia

conceput ca Iacov se gesesc laolaltd. Este greu de dovedit, dar qi de

negat o posibild legituri dintre acest fragment particular qi cele din
Ltzzatto citate mai sus. Totugi, ultimul fragment arati ci o viziune
ca aceea exprimati de Luzzatto putea fi inteleasd in termeni tradi-

lionali de o icoani a ortodoxiei, in timp ce contemporanul sdu Frank
recurge la o viziune similari pentru a se preamdri pe sine insugi qi

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se8 rn'rnyu rsiNucffcsud s.rv scrNvrssru ruy.tsudHsrNl

866 RAut PRtnnonnru iN cABALA

20. Despre frankism, vezi Pawel Maciejko, The Mixed Multitude: Jacob Frank

ani the Frankist Mouement, 1755-1816 (University of Pennsylvania Press,

Philadelphia, 2011).

27. Yezi studiul s6u ,,Jacob Frank and Jesus christ", in Neta Stahl (ed.), Jesus

Among the Jews: Representation and Thoughrf (Routledge, Londra' New York'

2012), p.137, n.25.

22. Ieremia 7.18.
sptauhdsiuhilchsdwu ,,BJaric)onbniFeramn^kwaionndycJhe,sunsr.C9h1r7is.t"D, eps.p1re29s, tcaatruetutrlafdeumceeilZobri6inr
23. Yezi
sl6w
frankism, vezi Ada Rapoport-Alb ert, Women and the Messianic Heresy of Sabba'
tai Zeui 1666-1816 (Littman Library, Oxford, Portland,2011), pp. 156'257'
24. Maciejko, ,,Jacob Frank and Jesus Christ", pp. 129'130.
25. Ibidem, pp. 130-131.

26. Ibidem, p. 130.

27. Yezi 'Adir Ba,-Marorn, P. 335. 'ol
28. Ibidetn, p. 336. Vezi Ei Liebes, Despre gabatianism gi Cabala, pp. 141'145'
29. Maciejko, ,,Jacob Frank and Jesus Christ", p. 124. gal
30. Ibidem, p. 125. Ac,

31. Ibident.. Iui
Li(
32. Berukhiah Russo este un bine cunoscut discipol al lui sabbatai lvi qi un
Prr
lider al gruparii Donmeh din Thessaloniki, care s-a convertit la Islam. vezi Mc
Gershom scholem, cercetd.ri in gabatianism, ed. Y. Liebes (Am Oved, Tel Aviv, cor
1991), pp. 321-389 (ebraicd). Frank a cunoscut bine aceastd ramurl a qaba-
tianismului in timpul qederii sale in Imperiul Otoman' Iin
33. Maciejko, ,,Jacob Frank and Jesus Christ", pp. 723-L24' cil
pr,
34. The Mixed Multitude. pa
35. Vezi Tishby, Hiqrei Qabbalah, III, pp. 911-940. in

86. Vezi, pentru moment, discutarea temei incestului in primele stailii ale istoriei pF
Cabalei in M. Idel, ,,Interpretdrile cabalistice ale secretului incestului in Cabala ge
timpurie", Kabbalah, vol. 12 (2004), pp. 89-199 (ebraici): qi idem, Joseph
of Aamadan's Commentary on Ten Sefirot and Fragments of His "WR.ritingso, lui
fr:
'Alei Sefer, vol.6-? (19?9), pp.76-?8. Despre Iacov qi incest in Zohar,vezi
disculiile despre incestul in domeniul ur
zohar, II, f. 126b. Inutil s5 spun cd
divin apar in numeroase texte cabalistice, pe care sper sd le a'nalizez intr-un ha
studiu separat. Vezi, pentru moment, Maurice Kriegel, ,,Theologian of Revo-
Iution or Adventurer? A Reassessment of Jacob Frank", Sefarad, vol. 72 (2012),

pp. 491-498.

37. TB, Sotah, f.49b.
3g. cap. 1 (Ierusalim, 1986), f. 17ab. A se compara qi cu Tishby, Doctrina rd.ului,

p. 135.

(rrcrBru olecalugd uJ olaseo €a( EsunJs€ also Ig €JoJ IcEc 'nllrPuEerdurl
lnlcodse qns plsffa [lnlouns] eo 'ro.ro;, EoJBIaAoJ op alul€uI 'at ouraJ^ aO

:Errcs prsBr{

Fulsa€ru apun ',re1ierg ulp uEIuq€N 'U InI eprnlgipr'uI arlurp Bun
uI olualsrxa rrinaslp raun epundseJoc PlrFBdIrl gfuer'cos F?sEecV

'alrleJgluruas auoququ6 rriulouoc aJE nu 'sns rEIu ap plueu8e.ry
u! Fluluaze.rd elsa urna u6u 'FlllredlJl ericurlsrp ?lseace 'epn1 rn1
olalxal ug glep.rud prgy r6aq 'IIuTIunI B arelaAar o gpeca.rd nfoc ea.reF
-reds 'puun urp olac u1 (c 16 iug1.ruds ernqarl uteoc (q lplcn.g ppacard
eptoc 1e :rfoc ep a1u8a1 aluetuela ra.rl oJlul ariaurlsrp o cu; ps uri,

'*ericnrlsuoc" 1da.rp ecrlslleqec alxel oseoJalunu uI
asrJcsop 'e.reoue.;ur xotglas a1du6 elac nus 'TottJas e1de6 elec u1 gugd
'sns rurr ounla$ arlpc ap ro1 ee.ruilgug rode ter'ounlaS nc pquqo.rd
parluopr '?.nUqpry 'pt.4las sof ep I€Iu Eoc g8utle gs ocBJ e1 e.rea toga
-un:od ea.nurldepul uIJd '1aa.rs1 rn1 a1a1de3 uud flIqcoc urp [ea.ru{pu3]
rg1u3 :alugs Jolralugcs ue.re{1pug u! azeJ Enop glstxe pc undnsa.r4

'eDar,tlral,/|-'1ug3s 1ac InrBa uI gluvJs

erfcn.rlsuoc e1 p{1eug alouryaS 16 to1 ea1e1t1€1ll e?so zeo rBI 'rerpqcoc eugur
ug olnzgc 'eunr{ear,rd uI EUB as orec oul^Ip elrolugcs urpcrplr 1ou '1ee.rs1
rnl ols ounq .ro1e1deg 1e r€ .ro11cun;rod 1ruo1nfe nc fiqqIDW Bl eupluraJ
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un-rlu3 ..lnpruJ gpaca.rd B[€oa" 1nuolcrp e1 e8.rncar Jo]nB lsacv'rB]ABJotrAI -E
uI Ar?rB 'EaI-IIIAX IE Inlnlotes plndacug BI ep UEI?Equ6 un 'z1ruzot4
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upnqa a.ruolp8upruoa EJoruetu o-Jlul lrpe^op E tunc e6e tep 'er.rn1 rn1 lz
BIBqBC ap luiuangul cru.relnd rp^ape-r?u! alsa uluouu lulerl lsacv u
'lnuopv< rDH lr.l1r1 qns 'rnlnurs1plseq I€ uorlseq un 'auuo1o6 uurirp8
ug learlqnd lsoJ B 'eTrnT {Ettil 'U 1nI +InqIr+E slrtsnuevt'tuo1g, -D
1n6ero btppoj ri lrurnu 'lny ?ry DaUDC Dl nlrplualloC un 'T6rI ul
posay ul

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E1i

368 RAUL PRIMORDIAL IN CABALA

l0cclesiastul 11.51 [...i, cdci coaja precedi fructul, iar oricine vrea si

consume fructul trebuie mai intAi sd spargi coaja, acesta este motivul

pentru care inaintea revelafiei este obligatoriu ca sufletul si fie in exil,
adici in caracteristicile aceloraG, pentrrr a le sparge gi pentru a ajunge
dup[ aceea la revelare. $i ar trebui sn gtifi c[ cele gaptezeci de limbiT
ale caracteristicilor lor rele sunt, in ansamblul lor, patima adulterului,
iar aceasta este acel Tiqqun general, gi [pentrul oricine sparge aceasti
patim[ este ugor apoi de spart orice alti patimd. Iar acesta este motivul

pentru care Mosh6 Rabeinu, fiind intru totul al reveldrii Torei [...], este

intru totul al Torei t...].Si Iosifinainte de a i se fr revelat Tora [...] Fi

inainte de a fr meritat revelarea Torei, el a ajuns la ordalies [..'J 9i pentru
cd i-a rezistat qi a spart coaja care precedi fructul, el a meritat fructul,

adici revelarea Toreie.

Aceastd invd,tdturi a fost datl in cadrul unei predici, in 1802, gi

se incadreazh intr-un prim stadiu al unei dezvoltdri mult mai largi
a ceea ce este cunoscut ca ,,nqqun general", care s-a dovedit a fi cea
mai influentfl instruc,tiune instituitd de R. Nahmanr0. Yehuda Liebes

a subliniat contextul frankist general care a servit drept obiectiv aI
Tiqqunului general al lui R. Nahman, in special aspectul schismatic
al acestui fenomen religiosrl. lns[, contrar formulirii mai tArzii qi
clasice a acestei instrucfiuni, care se referi la corectarea picatelor

sexuale ale birbalilor in general, in acest prim stadiu numai adulterul

a fost desemnat pdcatul capitall2. trpoteza mea este ch aceast[ preocu-

pare particularh cu chestiunea adulteruiui in inviildtura de mai sus

constituie o reacfie la practicile sexuale ciudate ale lui Jacob Frank,
jurul adulteruluirs, dar Ei in jurul incestului.
care gravitau in Nahman igi f5cea griji in privinla adeplilor Dupi
se qtie, R.
mrn sii qi

considera denunlarea frankistd a Talmudului o rani care l-a ucis pe

strfibunicul sdu Beqt, aqa cum vom vedea mai josra.

Relele caracteristici menlionate aici sunt cele ale celor gaptezeci
de nearnuri, pomenite mai inainte in aceeagi invildturi. Totugi, aga

cum reiese clar din context, aceasta este o referire alegorici la patimile

de care cineva poate fr cuprins, nu neap[rat legate de pigAni, in
pofrda faptului ci frgura exemplarh aici este biblicul losif. De fapt,
implicafia fragmentului citat este aceea ci cineva ar trebui si inilieze
o formd de ordalie, pentru a fi in mlsuri slo depiqeasci qi astfel si

oblini revelarea Torei. Aceasti implicalie este importantE, de vreme

ce R. Nahman insugi a fost chiar acuzat de inilierea unei forme de

situalii in care existau tentafii sexuale gi aphruse chiar un tratat pe

tema ordaliilor salels. Poate ci aceste ispite au ceva de-a face cu

acuzaliile potrivit cirora R. Nahman era apropiat de qabatianismr6.

De fapt, potrivit unei alte declaralii existente in invi!6turile sale,

Sabbatai Jvi, blestemat fie numele siu, a dus la riticire, dup6 cum bine

se gtie, numerogi dintre cei mai mari oameni ai generaliei qi [cAfival erudili

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"'NVIJVSVSOTdIUC JNST iCVU.f Nn

370 RAUL PRIMoRDIAL iN CABA].A

4. Aceasta este o temi Iuriani larg rbspAnditd, vezi Sefer Toledot ha:Ari, ed.

Meir Benayahu, p. 163, dar o gdsim deja la Hayyat, Minhat Yehud.ah, f. 201b,
Cordovero, 'OrYaqar,Tiqqunei Zohar Hadash,vol. l, p. 240, sau la R. Abraham

Azulai, Hesed le-Auraham, f. 10b-d, 27a, 37c.
5. Adicd un stadiu inifial al dezvoltdrii copilului, inaintea suptului qi a creqterii,

potrivit Cabalei luriene.

6. Acest termen va fi explicat mai jos.

7. Adicd cele gaptezeci de neamuri.

8. Episodul cu solia lui Putifar.
9. Liqqutei Moharan, I, nr. 36, f. 50ab.
10. Vezi Liebes, Despre gabatianisnt 9i Cabala, pp. 238-267; Mark, Revelalie gi

rectificare, pp. 115-153, indeosebi p. 116, n. 3.
11. Liebes, ibidern, p.257.
12. Pentru adulter ca picat par excellence, vezi Raffaele Petlazzoni, Essays on

the History of Religion (Leiden, Brill, 1954), pp. 50-51.
13. Vezi Liebes, Despre gabatianism gi Cabala, pp. 145-146; gi textul lui Joseph

Weiss publicat postum de Jonathan Meir qi Noam Zadoff, ,,Posibilitatea unor

urme frankiste in invdtdturile lui Rabbi Nahman din Bra$av", in Joseph
Dan (ed.), Gershonr. Scholern (1897-1982), in Mentoriam (Ierusalim, 2007),

pp. 385-412 (ebraicd).

14. Yezi Liebes, Despre gabatianism qi Cabala,pp.254-257; Joseph Dan, Povestea
hasidicd (Keter, Ierusalim, 1975), pp. 118-123 (ebraicd); 9i Mark, Reuelalie qi
rectificare, pp. 182-183.

15. Vezi Mark, Reuelalie qi rectificare, pp. 154-180.

16. Vezi Liebes, Despre qabatianism gi Cabala, p. 441, n. 93.
L7. Liqqutei Moharan, I, nr. 207, f. 130c. Pentru contextul acestui fragment, vezi

traducerea gi disculia din Idel, Absorbing Perfections, pp. 472-473;9i vezi

Liebes, Despre qabatianism gi Cabala, pp.249-250; gi Maoz Kahana, ,,The Allure
ofthe Forbidden Knowledge: The Temptation ofthe Sabbatean Literature for

Mainstream Rabbis in the Sabbatean Movement 1756-1761", JQR, vol. 102
(20t2), pp. 586-616.
18. Vezi Liebes, Studies in Jewish Mytlr, pp. 146-150.
19. Vezi studiul meu ,,R. Israel Ba'al Shem Tov's T\ro nEncountersu with Sabbatai
Tzevi", in Hana Taragan Ei Nissim Gal (eds.), The Beauty of Japheth in the
Tbnts of Shern: Studies in Honor of Mordecltai Omer (Tel Aviv University
Press, Tel Aviv, 2010) = Assaph: Stu,dies in Art History, vol. 13-14, pp. 471-491.
20. Mark, Reuelalie qi rectificare, pp. 121, n. 25.

21. Pentru impactul unei cirli publicate chiar mai tdrziu decAt Comrnentary on

Ruth,luuarea lui R. Pinhas Eliahu Horowitz din Vilnius Sefer ha-Berit (1799),
asupra lui R. Nahman, vezi Mendel Piekarz, Hasidut Bratslau (Mossad Bialik,
Ierusalim, 1972), pp. 249-252 (ebraici).

22. Yezi Liebes, Despre qabatianism qi Cabala, pp.259-261, 446, n. 136,447, n. 145,

despre originea expresiei ,,Tiqqun kelali" la Nathan din Gaza gi R. Mosh6
Hayyim Lrzzatto.

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372 BIBLIOGRAT'IE

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(
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(
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T
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z
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II.{VUCOI'IBI8

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'(0002 'lrorloo 'ssord d1rs.ro,rrun e1e1g aude16) po?rad |s{osotr 'q
aql u? suolsualu.(I c11s4a'td puD '7oct3o141 '7ocr7sf71g :4sac111D7 at17 q3no.n71 'la

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6t8 SI,{VUCOIT6IB

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'iCI0U'a8pFqiuc) {ssard "{1rs;o.l,ru61
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{Eo7oat1g s.lor?qD7 uqJ 'urssed qBrBS - attsa1 to t8o1oat1,1; s.lorlqD9 uq1 'urssed 'pr
'1 16167 'ruqesnral 'ssar4 sat6e;411 pltllg aqt aorsl 'tI to Etttqcoal,
aql u! trDnpLrDg p?tp aruulg 'e,{eped EATAEH - ttnnpuog puo aluDN'efepa4 '(t
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t1og ptto aury 7oat7ct3 :saprunurf)N'e{epag €^I^BI-I - sapzuotuquN'ufupa4 1ll
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Pines, ,Two Iranian JaenwdisJhewTishhemTehse"m, Iersa"no- -SJuhdloamicoa,Pivnoels. ,II"A(1P99a0ra),lleplp.b4e1tw-5e1en=
TWo Iranian and
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sl{vucoITsIs

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INDEX DE NUME PROPRII

Baudelaire, Charles 8 Cohen, Seymour J. 109
Baumgarten, Albert 141, 356
Baumgarten, E. 199 Cohn, R.L. 108
Baynes, Ch.A. 123-124, L42
Beinart, Haim 288 Collins, John J. 48,287

Benayahu, Meir 101, 108, 111, 287, Cooperman, B.D. 184, 289
Corbin, Henry 97, 135-136, 148,232
294-295,300-302, 370 Cordovero, Mosh6 7, 33, 50-51, 78,
Benjamin, Israel, rabi 263
Benjamin, Walter 332-333 87, 89-90, 92-93, L02,106, 109-111,
113, 115-116, 130, 134, L47, 178-
Ben-Shalom, R. 303 180, 188-189, r95, 200-20L, 204, 232,
245-246, 248-254, 263-26/, 27 7, 280-
Bergmann, J. 141 281, 287, 290-293, 296, 298, 300-
Bergmann, M. 52,54 304, 316-31"7, 335, 340, 345, 350,
357,370
Berukhim, Abraham ha-Levi, rabi 276 Coudert, Allison P. 117
Bianchi, Ugo 16-17, 46-48,96-97, 100 Culianu, Ioan Petru 16, 46
Cumont, F. 100
Bidez, J. 100
Blumberg, Harry J. 49, 185 Dan, Joseph 45-46, L02'L03, tlz, L46,

Bohme, Jakob 7, t2,94-95,117, 139, 232, 234, 277,288-289, 294, 296,
L89, 202, 229, 231, 240, 340 298,326,356, 370
Dani6lou, Jean 49, 99, 120, 140-141,
Bonfil, Reuven 66-67,102'L03' 298
Borsch, Frederik 142 202
Bousset, Wilhelm 46, I42 D'Antuono, E. 299

Boustan, Raanan S. 49 Dauber, Jonathan V. 104, L54, L84'
Boyarin, Daniel 111, 358 185, 192, 194,291,293
Braude, B. 49
Brecher, Gideon 324'325 David ben Abraham ha-Lavan 328
Brody, Seth 187 David ben Yehuda he-Hasid, rabi 9,
Brown, B. 114
Buber, Martin 302, 310, 317-31'8, 333 51, 115, L27,129-13q 133-135, 145-
Buber, Shlomo 99, 101 147, 177, 7.94, 209, 254, 340
Bulgakov, Mihail 286
Burkert, Walter 199 David ha-Kohen, rabi 207-211,213,
Buttrick, G.A. 98
Buzaglo, $alom, rabi 299 234
Davidson, Israel 143
Calasso, Roberto 9 Davis, S.D. 54
Davis, W.D. 98
Carlebach, 8.202 Decret, Frangois 185
Caro, Yosef, rabi 89, 106, 109, 111, De Lonzano, Menahem, rabi 279
Deluureau, Jean 286
245,247,289,299 Derrida, Jacques 340-341
Castoriades, Cornelius 8
Charlesworth, J.H. 97 Dobbs-Weinstein, Idith 185
Chavel, Ch.D. 49, 189-194, 196-197, Doron, 4.287

234 Douglas, Mary 202, 338
Dov Baer din Mezerici, rabi 307, 311,
Cicero, Marcus Tullius 52
Ciucu, Cristina 299 320
Clement Romanul 119
Cohen, Gerson D. 233 Dov Baer din Liady, rabi 318
Cohen, Hermann 28,
Cohen, Jeremy 102-103, 111, Duchesne-Guillemin, Jacques 97, 357
Cohen, J.J. 109
Cohen, R. 52, 114, 189,236 Dupont-Sommer, A. 97

Edel, Susanne 117
Efron, J.M.202
Einstein, Albert 13

Ag urDI ula8uy'sunt.re11 998 qocef 'I{sttIsC

6? pI eC'upadp11 III IqBr'ureqe.rqy'eluBIBC
I0g'6gz-g9z'6vz' Lgz'gvz IfT 'C uqog teEep
-Z?Z'g?I'ZSMBJ'Bpnqa1'B^aIIBI1 I'I 'W'I .TUJBC

2,7 'g'prqe11

898 '682-882 'I0Z-002 LIE 'ZOt'gg1 ac1.rnu141 'uurupepg
;7-gy E.to1. 'felg
'gBI 'LVI 'gVI 'ZVI oqsotrAl 'qsturu11e11 III tnEd'1ue.rg

'967,'882 'gv1l';g'zuIIa'8z0.rrn'fl's'.er8au61r2lcaeqgeg698-898 '998 't98-298 qocef 5luurd
'gg 'O ':1uu.rg

,6I'I{ urut{Brqv'ueruraqBH 6V8'8V8'9ZE-?28'082'9II'80I-907
'96-V6'gt'8I-/,I'0I aqdlopy'r1auu.rg
I7I IrBf 'tunssog
6t 'uutu.re11nP
6^7'1'S'r'puu1.rnp 68I 'C'X ?roqou 'ueur.rog
gI B!.IBI I snaslcue.rg srulad 'eureluog
898-198 'Y'sso.rP
8t8 euror?f 'xnepuo.rg IVI-Z?I reura^\'relsraod
96Z 'S-'X teEurzao.rp
ll Becrrtr tr 'uBlrold
8Ie-rlg 'gL8gIZ',g';gtl'u^qeedaszu'saaa.lrrP9
LgZ'Og IaBqclW'eueqqsrg
66 'C seuof 'plaguaalp
LgZ'VEZ a86u'e-Illg'ur'oaulselaq{quslldd

6I8-8r8 L6Z '962'V6Z '882'L8Z
'96z' Lgzg'z1vtr''W60ll'qIcmlruqlo$Hv''uzaleovrtcg 'VLZ 'gg1'8gZ '60I ecue.ralel 'aurg
\tz'982 '66I-86I €lrpuBxely u1p uollg
969
-782 '88r-98r 'tgr 'qtr 'Vll 'Lor g7g 'LgZ 'gg 'g InBd 'uolueg
009 'gyl '7II 't0T-901 '19 st.t1 'x11eg
062 '686-LeZ '982-r8Z '6rZ 'r0Z
'g0I-g0I 'gg 'Ig-09 rrrr-BrJg 'qo11$o9 '66r 'g6I '06T-68T 'g8r 'z8I '.g8rIrI
ggz '68I 'g8I-p8I 'g uuaT 'uetupoop
, Z LI, ZgI, 8VI. LVI,'VT, 88I.I 8I
987,'t87, -ZJI'ZOI'Ig 'gg '0I lsv' '1uu1p-laq.reg

'Z,gZ'L6l 'gg1' 'Z0I sotuy 'qctelplop
ggg'v6z'l,gu llelN'qslploc
g6Z' LgZ' 6tZ'gZZ puBIoU'laqaslaop 9t llulg'trIlaqua{cEd

89 UTBITII I 'uo1sPe19 -z6I g6z '002-16r '96r
ZtI '00T-66 '99 s1no1 'S.raqzurg '08r 'grl'8lT
'rll '06I-88r '98r 'I9I-ggr '8tr
3uplnd 79 IqBJ '69I 'ggr 'ggr
up E.rnqsulg 'gII 'Tg '67 IqEr 'euo.rep ulp Brzg
'qeqf1 uaq pI^BO l9g'66-86 tuBro taprg

VgI'gVI uurlsFrlC'8.rnqsu1g T0T '66 ruBrIBJqV 'ugelsdg
193 seqcut4 '.to11tP
Ig €urrrrBIBS urp erueytdg
'llz 'L?r 0?8 '6LZ '982-8tZ 'O8Z
16 alcopedug
'88r '7rT 'zrl '90r '89

'qL-ZL'lg 'Zg lqer Jesoa 'e11t1er1tp ZLg6u'LreVt{B^orq:IyB'uBru{'eu>e1u1r9lg

66 soruv'e1neg
96I lruol 'rPuo.reg 0zg 'gI8 '7r8 '808 'L6Z'V6Z
g6I 'g8I oIIoUBI I 'uueaup '882'OvZ'8?I '9II '09 larIcBU iroqg
1,7 sosontr 'relsBC 8t8 '618 '208-008 'IVZ'Z0Z'6?r
991 ruoa'qrep 'ZTI'60I'66-16'98'gp BecJ!tr^I'apBIIg
t98 IqBr 'snggn ulp Bltu
ro8 '967,'16Z '06Z-LgZ '682 Z6Z'062, rqeJ 'zluBo-I uIp BIIS
z}t'6gz'0II IqBr 'sEpla Bp BIlg
'gVI 'Vtl 'ZII-TIT UBIII€uof 'qrBC
gy1 efpe,ug'uoep

882 'U ugrefuag 'ladurep 0t8 '08I
16Z pI^BO uaq r{€ro^oq 'tlagueg 'IrI 'I0I lqu.r 'stu.ro1y1 urp rBzealg

rrudoud snrnN sc xuqNl

INDEX DE NIIME PROPRII

Harris, Jay M. 192 227 -229, 299 -240, 242, 244-245, 265,

Harvey, Waren Zeev 49,53,344 267,284,288, 306, 315, 320
Hatcher, A. Granville 51 Ibn Gabirol (Avicebrol), $lomo, rabi

Ha;rman, Peter 141 53, 154, 184-186
Hayyim, Ithak Mar, rabi 53 Ibn Gaon, $em llov, rabi 155, 2L8-279,

Hayyat, Yehuda ben Iacov, rabi 7, 105, 235-236
109, 134, L45, L48-149, 168, 176,
178-L79, L82, 20L-202, 238, 245, Ibn Latif, Ifhak, rabi 33, 158, 1.96
Ibn Latif, Ifhak ben Abraham, rabi
254, 282, 284, 289, 370
Hebbelynck, A. 143 328

Hecker, Joel 297 Ibn Lavi, $im'on, rabi 114, 180
Hegel, Georg Wilhelm Friedrich 7, 12, Ibn Masarra 153
Ibn Tabul, Yosef, rabi 259,262-266,
39, 94-95, 104, 116-118, 139, 149,
270,279,283, 295,297
229,339 Ibn Tayyah, Yosef, rabi 131-132, 146
H,eletz, Yehuda, rabi 145
Herrera, Abraham Cohen, rabi 282 Ibn Waqar, Yosef 328
Inati, Shams C. 184
Hipolit Romanul 124
Horowitz, A. 303 Ioan Damaschinul 198
Horowitz, C. 103 Ioan Scotus Eriugena 188, 191
Horowitz din Vilnius, Pinhas Eliahu, Iona, Mosh6, rabi 276
Israel Ba'al $em Tov (Beqt), rabi 93,
rabi 370
305, 307-310, 313, 316-319, 340, 345
Horowitz ha-Levi din Statnselie, Aatpn'
Israeli, Ifhak, rabi 154
rabi 314 Ifhak ben Iacov ha-Kohen, rabi 199,
Horowitz, Isaiah, rabi 147'L48, 240, Ilhak ben Samuel din Acra, rabi 213,

247, 268, 280, 288, 289, 292, 298, 2t5
301-302, 304-307, 309, 316, 341, Ilhak din Acra, rabi 65,79,88, 101,

345, 360 131, L46-t47, L55, 207, 2L4-215, 2L7,
Horowitz, Shabbatai Sheftel, rabi 116,
219,234-235, 335, 340
235,290 Ithak din Bedreg, rabi 201
Hurwitz, Siegmund 100 Ifhak ha-Kohen, rabi 205-206
Huss, Boaz 49, 109, 114, 116, t43't44,
Ilhak Orbul, rabi 128, 155-156, 161,
183-184, 188-189, 236, 238, 240, 287, 163, 169-171, r75, r77, 179, 188,

190, 193, 194, 196, 200,2L5,218-

296 2r9,22L-222,224
Ilhak Todros, rabi 207
H;rman, Arthur 189, 235

Iacov ben Iacov ha-Kohen, rabi 205- Ivri, A. 344,356

206 Jacobs, Irving 50

Iacov ben Reuven, rabi 150-152, 155, Jacobson, G. 100

158, 171, 206 Jacobson, Yoram 51, 109, 20t,239,

Iacov ben $eget, rabi 168-169, 173, 258,294-295,297, 300
t77, 194 Jellinek, Adolf 111., L13,325,357

Iacov Yosef din Polonne, rabi 308 Joel, D.H. 325
Ialig, Iacov fevi, rabi 312-313' 319
Ibn Adret, $lomo ben Abraham, rabi Jonas, Hans 13, L5,17,25,46,96,

353 99, 185,330

Jung, Carl Gustav 88, 99, 135

Ibn Avi Zimra, David, rabi 136, 180, Kaennel, Lucie 117, 288, 343

267,3L6,340, 350 Kajon, I. 299

Ibn Ezra, Abraham 174,357
Ibn Gabbai, Meir ben Ezekiel, rabi Kallus, Menahem 239,294,319
52, 88, 113, 116, 135, 148, 193,225, Kauffman, Tsippi 317' 31'9

0r8-t98'028-6I8 gzg pI^BO IomuBS 'o11ezzn1
'0Tg 'Z0g rqe.r ',ru1fe.rg urp uurtrr{BN
198 '9gg-rgg 'Lg7,
lZ oruolqs 'qa,eN '8fT lqer 'urdde11 ?qsontr 'o1qezzn1
t9 IoBA lrepep
698 'r9g '69g '779 'rtg
-688 '188-988 'Tr8 'r08 'IOt-T6Z

Z0Z 'N'O's.rer(tr41 '682 '982 'VgZ-ZgZ '082-rL7, '69Z

gVI 'OVT '|97 lo€qcll J lsurg 're11antrq 'LqZ '992-V9Z '882 'VZZ 'LlZ 'IOZ
ggg '09 olzunetrr1l 'esa1o11o141
'LVr-qVr '67r '88r-98r 'Ugr 'grI-grI
I0I IqBr 'zlull{ urp grlsotr{l
'grl'60T'g0T'z0T-00r'v6-06'gL'vg

198'0r8'88Z.'097,'69T'tTr 'Vy 'IV'gg-gg 'gg rqe; '(4ruenquf1qr'oeqr.rronT1
LgI 'tVI
-7,r1 'L}I '90r-t0l '16 '18 '98-88 rrBA

'7L-IL'0L'09 Iqsr 'u9e1 urp gqsohtr 7TI 'IAtr 'un€qraqroT
ZtZ lqr".r'aory urp gqsont
8Ig ^go7pggy'o to>1sdr1

v98 'L6Z '682 'OVZ '?82 'Z8Z J '8ulT
6lZ acnrg 'u1oaur1
'87,2'tTZ'Vvr' 6ZT-8ZI'7rI'00r'98 tgg 'O toul'I

'89 'Ig '8f IqBr 'so8.rng ury gqsohJ

902 018-998'098

1qe.r 'so8.rng ulp uourqs uaq gqsontr 'vrt' LZ,?'618'9T8'208-I0g' 662-862

-1IeqIe?I.8r ''9'u9096Ia2-A1'06uI8lp2'Zg'^L'o0?J9r ue$ z8'8L ',0W6Iz-'|8V9I2,'vIVtzI'v,9rzZ'IIo.9z'T9I8-7r-I8I 8.Zr'IgI-?ITTT
'V?r uaq
?'qtsrorntr '8or-gol'66'26'gL'vL'zL'gg-z,g
'?rl
'71 '6 epnqaa
solrer{C 111sdo6 '09-gV 'Z7-IV 'saqegl
6Ig 'llg 'g 'seqarl
16-96 fnC '1ouuotr41

99t, '208'662 'L6r-962 VBI 'Z,gI InBS 'uueurroqolT
gg lanueurrug 'seuprg1
'16z '06z 'zgz 'ogz 'g9z 'ggz 'Lvr
'9IT-III '?l'g0I-g0I
.q?C1u,eoraguq'zco..rtaot1r4411 8gg '8p apnBIC 'ssne.r1g-ra91
Z0I Tg 'H ueueqol'yre1

EyT op usaf'ocs€uotr/\l 7,02

8r8 '608-808 'grT '86 '6V-gV 'TZ'O uof 'uosuazlel
60I UBIIV '11oteze1
rqe"r 'lgqou.reC urp urnqeN ruoq€uary 39 delluag 'uo1r(e1

LgZ \qer'oueg urp Brr€zv ruoq€uatrAl g96 uorul$ 'yre1
998 'V'ruo11o141 T0Z '86I T^zJ ,\.'uueur.re8uel
gZ0I qlag uuuy to11u,rrl,uo8ue1
6l,t uBIIlBuof tIoW
66I '6V UBII rBq rIaI tr ggg leqcsrd'.rerroqcel

67 'H'g'uuru1qe141 8It BIIoU'{qsrrelaqsny

M 'LII sourBf 'q1u.rpctr4i gpl ropuuxalv'{IIny
998 'L98 '882
'76I '68r 'g?r '80I '2,1 1a1uuq '11etr41 ggg ocrrn€tr I '1e8er.ry

\vz'082'6zz g8I 'g.Vtllre'qq3og'1a,tsy1earrXy
g?I
rqe.r '1nrce1og ourol$ uaq nqudrlulery

L6Z lqer'pBp€H-lg uoqox-Bq pn,sBtr\l yVZ ,g616-l 8,66'79-7gt ra,TpZuexelv'l,m1q{oouyy

IpI '00I-66 '79 'y'urelsroruretr\I 1eers1

lgg uog 'ur1o3.ruy41
898-Z698'878 'F88 'I88
'96r '/Br 'g8r 'r8r 'gLr'aLr'LZ,l'tE T0I 1aof 'uuerue8np4
86-16 '09 'gy ureqeuel4 ta1s54
Z0g rolod 'dols8ugy
rqBr'(opruorul€w) uaq gqsow'uorurBtr41

?tg 'g0g 'T0g'L6z 8BI pl€uog teuory
' g6z-v6z'zgz,'ggz'ror Inut{s'p}8€w gg rueqtBuory toullay

gpl '66 1auuue11 '>1cetrq 8Z to{zoqa1'uuutugney
ggg '?gt '699 1ou,e4 'or1forcetr41
ggl pI BO'uuetugney

r68 rludoud ur,{nN so xtroNI

INDEX DE NI,JME PROPRII

Nahmanide, Mosh6 ben Nahman, rabi Proznitz, Leibele, rabi 367

79, 110, 118, 128, 742,155,158, 167, Pseudo-Empedocle 185
171, 186, 189-191, 194, 196,207, Pseudo-Galenus 113
2L3 -2L4, 218 -22O, 223, 233 -235, 238, Pseudo-Gikatilla 88
277,295,353-354, 365 Puech, Henri-Charles 185

Nahmias, Iehoqua ben $muel, rabi Qoriat, Yehuda, rabi 218
85, 1,14, 236
Rapoport-Albert, Ada 317, 345, 366
Nathan din Gaza 148,201, 237,272, Ravitzky, A. 141
293,299,360-361, 370 Raz-Krakotzkin, A. 199
Recanati, Menahem ben Benjamin,
Neamfu, M. L46, 186
rabi 70-71, 110, 180, 211,291, 350
Necker, Gerold 294, 303 Reed, Annette Yoshiko 140-141
Nemesius din Emessa 198
Neumark, David 52 Reiner, 4.294

Neusner, J. 47,98, t43 Reitzenstein, Richard 46
Nicolae, Emil 100 Remes, Pauliina 185
Reuchlin, Johannes L4, tL7,146, 199,
Niehoff, M.R. ll.l-112
Nitzan, Bilhah 97 280,342
Ricceur, Paul 45, 48, 63, 100, 208,
Odeberg, Hugo 102
O'Brian, D. 185 300-301
O'Flaherty Doniger, Wendy 54, 101,
Rosen-Zvi, Ishay 51, 98-99, 140
Ll2, L49 Rosenroth, Knorr von 202
O'Meara, D.J. 198 Rosenthal, Franz 198
Orlov, Andrei A. 49, 98-99, 105 Rosenthal, .Iudah 143
Oron, Michal 102-103, 186, 233, 237, Rosenthal, Y. 183-184
Rosenzweig, Franz 95, 11"8
288 Rosman, Moshe 318
Ross, David 185
Pachter, Morderhai 53, 186, 258,287- Rothschild, Jean-Pierre 343
289,294, 35r Roznak, A. 114
Rubin, Solomon 349
Pachter, Shiloh 108-111, 246,302 Rubin, Zvia 295,297
Passmore, John 182 Ruderman, Davis B. 287, 303
Paulus 151, 184 Russo, Berukhiah 366
Pearson, Birger A. 47
Pedaya, Haviva 49, 51, 113, 140, 186, Saba, Abraham, rabi 101
Saccenti, L. 356
195, 199-200,232,235
Sack, Bracha 10, 33, 90, 92, 106-107,
Perlmuter, Moshe A 299 109, 115-116, L45, 238, 287, 289-
294,296,317, 358
P6trement, S. 47, 98, 142
Pettazzoni, Raffaele 370 Safran, Bezalel 186
Phillips, D.Z. 54
Piekarz, Mendel 307, 3L7,332-333, Sagi, A. 106
Sagi-Nahoq Ithak, rabi 156, 169
344,370 Sagis, $lomo, rabi 259
Pines, Shlomo 9, 48,53, 70, 96-98, Samuel ben Benjamin, rabi 23L,24O
Sarug, Israel, rabi 132, 260,262,267,
I04, r2O,14tr, 183-184, 191, 196,
283
198 Saussure, Ferdinand de 338

Pitagora 2L, L27,174, 198-199 Sayegan, M. Rahim 47
Poppers, Meir, rabi 256-257, 275, 295
Platon 21,95,140, 169, 181, 193,238,

303, 342
Plotin 154, 342

Plessner, Martin 199

8BI ltelslry'oEe41, 960 J,'A\ 'orBls 'Lg?

vgz'zqz'rlz-ErziB'0Irz^o'9rl0€Au'sulqreBJr,1 Z0Igtutl$'€gHg'rlyqropr1s1^e\BloJ1qoogs otz

'BgBInqV JasoA uoq I^arI-Br{ soJpoJ 6lE'A0Z'67-97 uo1.roru'q?$rg -68?
998-F96 't98 80I uF{nJa uaq uotulBs
662'Ca'Iuopuls 'Lot.
'o9g 'g?g-gtg 'rtg 'gg8 'ete-62,t'92,8 IZI-0ZT In8BI4[ uoutls
'8ou
'9z,8 7,Z,8'108-008' 862-962'V6Z-062 ga0III'fU'.BI I'Iu!.rIo'ulsJrnoqqFllsg
'8gz'v L?,' 69?,'tgr,-Bgz' Egz'rgz-ogz 098 '982 '9II '66I

' ovz' Ltz' Egz-ztz'66I-68r'l8r-98 I -9TT '8IT-ZII '60I-90I '09 rEH'rJar{S 098
862 uorBr{s 'ut"qs
't8I '69I 'Vgl 'Llr-Vtr 'gTr '60I VrE'V'eqdeqg 'ulu
99
'90T'80I'86-7,6'?L-qL'Lg'V9-9V 198 '098-8?8 '8r8 '0?Z 'Z8Z'9rl
'98-98'88'82- LZ'91-gI tlEIBsI r(qqsU -8?I 'I7I '88r'9ZI'?II'Z0r '66-96
'Bg 'rg '8?-g?'8r 'gr InBqs 'pa{Bqs
gg B^BH'uoslonrueg-qso.rll
9t rllrutelnqg tuqeqg
ZIe url€H '1fnpu.ra3 urp tarll 86U '06I '961 pleu.rag 'snunldeg
z0z ra|^Bx'otloiltt
898 Bceues
g8I 'gpl uepEog 'ueqeze3-rue1p;,
96I {rBW topuag
V6Z'66 '19 1aurs1 'etuqg-u;,
LZ-qZ lqel'erunque;, TtI '86 '67 g uegg '1eEeg

tlg IqBr 'lpEIT ulp uerup2 .rneu$ 682 '0oZ'L6r '96r-16l
0II IqBr 'lerpy uq1 owol$ '88I 'gBI '?gI ollorrqup 'uufug-pag

996 IqBr '{ruzo.rg urp 1agno1$ 00I 'Lt TBqS '€puncos
68I IqBr 'rle1 uaq uorur$
VtE 'g'p1o,nqcg
LV7, 66 asrotr{ '141 'qeanqcg
911 qdolsFqC'alFqag
'WZ,'OTI'I8 lqer 'pqo1 .req uowr$ 0rg '998-998 '198-098 '098
'gVB'ZVE'888-828'92,8'r?,t,'6Tg
662 '882 'LL& "ZLZ'ZgZ'ggz
-8r8 '208-008 '867, '962-866 '682
-982'VZZ-|ZZ'6r-6'96r'86r'98I -ggz'ggz'0gz' LL?,'rlz'09z-69z

'ogl'LLl'ggr'tgl'g7r'zvr'grl '682'Z,EZ '90?, 'Z0Z-66r 'l6r-t8r
',8,Z9II-/,.89TIT'-fL9TTI .'98ItIr--ItI?I I .?'9O8Ir-F.IOt8II
'Ig-09 IqEr 'AoJ rua$ uaq no;, ura$
-66 '68-88 '98 '98 'VL'qL'gg '?g-gr
608
'gt 'gg 'gZ 'gI ruor{sJo0 'tueloqag
'glMer 'suqaur4 'faroy urp e.rrde$
0?T urrr{ceof sue11 'sdeoqag
z0e
898 '882 'Z6I '98r 'rrl-gtl'
-rog'662'E6z'BLz'gLz'ELz'gor
'I0I 'gg-tg rqe.r',e1e11 ueqluN 'e.r1de$ '8II '19-67 'gV'IE IopqcII l iraprour{cs

67 'O lauqcr141 'zX.rea,rg ,II urlaqll11\'uuerure8trg-1plutrtrs
LV E^9, Brr€trt '{u1o1qng
6p1 uolsoEy'{lzsmoleurqcg
gzg '66r 't8I 'g?I 'rtI-0tI gg1 senbceg'.a:Euulqcg
'Lf-gV 'gI 'C nqur1upaC 'Bstuno4s
688
6tr
'Z0Z'gIt.'96-V6'ZV'1,'7gg'Euqlaqcg
'I0T '66 '16-96 '1,?-gV a 'aouudolg LgZ'EVI uoruolos'relqcaqcg

028-618'TIg ,gg-ggg 'wg'gzg
rqe.r 'ueqlep 'ao.rr'.ua1q ulp zpuqurolg 'g6Z'gVl 'Z0l 'gr-gV le1e4 'taguqcg

7II 'Zil 'urals 288'028
l,t Br{sBS 'uJals - :.TE' V6?, erl,rrg teurgequalln-zlBrlcs

Z6Z'gVI'tr{ lonurBs'uJols z9 "I{ 'zlBr{rs
g6t zllrol4t topleuqcsulelg

trY '2'P1e3u1e1g

91 e8roep toul?ls
ggg-sgg '299 e1a11 '1qu1g

lludoud sI rlN trc xtrcNI

INDEX DE NTIME PROPRII

Ttrriel, $lomo Beit, rcbi 245 Yosef ben $lomo, rabi 250
T\rrner, Edith 195 Yosef ben $muel, rabi 187-189
T\rrner, Victor 168, 195 Yosef $lomo Rofe' del Medigo, rabi
T\rviah ben Eliezer, rabi 99
Tkersky, Isadore 48, 186, 198, 298, 201, 240, 268, 282-283
Yosef din Hamadan, rcbi 69-7 0, 7 2-7 3,
358
92, L04,107, L74,116, 130
Tzafiati, Reuven, rabi 198 Yosha, Nissim 303

Jadok ha-Kohen din Liublin, rabi 315 Wacks, Ron 319
femah, Iacov Hayym, rabi 115, 137, Weeks, Andrew 117
Weinberg, Joanna 199
t40,295, 317

Jvi, Sabbatai 272, 36I,363, 366, 368- Weinfeld, Moshe 19, 48
369 Weinstein, R. 199, 287, 300

Weiss, Joseph 318, 370

Urbach, Efraim E. 47 -48, 99-100, 102, Weiss, Tzahi 48, 103, 143

109 Werblowsky, R.J.Z. 100, ll5, t47,287-

290

Vajda, Georges 154, 186-1.91, 1.94-195, Wettstein, Howard 52

200 Whittaker, John 198, 201

Valle, Mosh6, rabi 362 Whitman, Jon 185

Van Widen, J.C.M. 190 Widengren, Geo 46-47, 1.00, L42

Veltri, G.287 Wieder, Naftali 99

Villey, Andr6 185 Wilensky, S.O. Heller 196, 201

Vital, Hayyim, rabi 7, 91, 101, 106- Winston, David 97

I07, 748, 253, 255-260, 262, 264- Wirszubski, Chaim 100, 201, 237,272,

265, 269, 276-279,295-300, 302, 299, 301

376,337,345 Wolfson,'Elliot R. 33, 51-52, 72, 104-

110, 112-114, 116-117, l4L-144, 146,

Yehuda ha-Levi, rabi 110, 184, 194 148, I84, 190, 202, 233, 297, 293-

Yehuda LOw din Praga, rabi 359 295, 300, 302, 316, 343-344,350,

Yosef Aqkenazi, rabi 134, 168, 176- 356-357

I77, 18O, 200, 284, 288, 291 Wolfson, Harry A. 198

Yosefben $alom A,gkenazi, rabi 129, Zadoff, Noam 370
176, 178, 288,
L34, L42, I44, 301,
320, 339, 356-357
Zeev'Wolf din Jitomir, rabi 311

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I/1I TVUNTd

38. Julien Ries - Sacrul in istoria religioasd a omenirii

39. Virgil Nemoianu - Jocurile diuinitdlii. Gd'ndire, libertate gi religie
la sfdrgit de mileniu

40. Robert Darnton - Marele nxasacru al pisicii 9i alte episoade din istoria
culturald a Franlei

41. **,x-Anticristul
42. LieZi- CaLea uidului desdud,rqit

43. Cicero - Despre destin
44. Michel Vovelle -Omul Luminilor
45. Frangoise Bonardel - Filozofia alchimiei. Marea Operd 9i modernitatea
46. Tatiana Slama-Cazacu - Stratageme comunicalionale gi manipularea
47. * * * - Trei apocrife ale Vechiului Testant'ent
48. Jacques Le Goff- Sf?ntul Francisc din Assisi
49. A.R. Radcliffe-Brown- Structurd gi funclie itt societatea primitivd
50. Frangois Furet - Omul romartic
51. Hans-Georg Gadamer - Actualitatea frumosului
52. Plinius - Naturalis historia. En'ciclopedia cunoqtinlelor

din Antichitate (vol. I)

53. Arnold Van Gennep - Toternisnt'ul. Starea actuald, a problem.ei totem.ice
54. Rosario Villari - Ontul baroc

55. John R. Searle -Realitateacaproiect social
56. Peter Sloterdijk -Criticara{iunii cinice (vol. I)

57. Isabelle Stengers - Inventarea gtiinlelor mod.erne
58. Guglielmo Cavallo - Onlul bizantin

59. Nicolae Corneanu - Patristiea rnirabilia. Pagini din literatura primelor

ueacuri creStine

60. Piene Teilhard de Chardin - Scrisori inedite
61. Andrea Giardina - Omul roman
62. Sergio Donadoni - OmuI egiptean

63. Anne Cheng - Istoria gdndirii chineze
64. Artemidor Daldianul - Carte de tdlmdcire a uiselor
65. Dolores Toma - Despre grddini gi modurile lor de folosire
66. Silviu Rogobete - O ontolagie a iubirii. Subiect gi Realitate Personnld'

supremd in gdndirea teologicd' a pdrintelui Dumitru Stdniloa'e

67. Plinius - Naturalis historia. Encirlopedia cunogtinlelor
din Antichitale (vol. II)

68. Jean-Pierre Vernant - Omul grec
69. Matei Cdlinescu - Despre loan P. Culianu gi Mircea Eliad'e' Amintiri,

lecturi, refleclii

70. H.-R. Patapievici - Cerul vdzut prin lentild
71. Norbert Elias - Procesul ciuilizd.rii. Cercetdri sociogenetice gi psih.ogenetice

(vol. I - Transformdri ale conduitei tn straturile laice superioare ale lumii

occidentale)

?2. Norbert Elias * Procesul ciuiliedrii. Cercetdri sociogenetice qi psihogenetice
(vol. II - Transformdri ale societdgii. Schila unei teorii a ciuilizdrii)

73. Ute Frevert, Heinz-Gerhard Haupt -Omul secolului )Q(
74. Augustin - Prima catehezd. Iniliere in viala cregtind
75. Plinius - Naturalis historia. Enciclopedia cunogtinlelor

din Antichitafe (vol. III)
76. Ute Frevert, Heinz-Gerhard Haupt -Omul secolului al )ilX'Iea

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a7-t:tii?7/1:) :rlsr.

111. * * * - intotdeauna Orientul : corespondenld' Mircea Eliade - Stig
Wikand.er (1948-1977)

112. Monica Broqteanu - Numele lui Duntnezeu in Coran gi in Biblie
113. Ruxandra Cesereanu - Gulagul in conqtiin{a rorndneascd. Memorialistica

qi literatura inch.isorilor gi lagdrelor comuniste

114. Gail Kligman - Nunta mortului. Ritual, poeticd, qi culturd populard in

Transiluania (edilia a II-a)
115. Anca Manolescu - Europa gi i.rttd.lnirea religiilor. Despre pluralismul

religios contemporanr.

116. Jean Delumeau - Linigtili gi ocroti[i. Sentimentul de securitate in
Occidentul de altddntd (vol. II)

117. Seneca - Despre binefaceri. Despre i.ngdduinld (De beneficiis. De clemerttia)

118. Paul Cernat, Ion Manolescu, Angelo Mitchievici, Ioan Stanomir -

Explordri?.n comunismul romdnesc (vol. II)

119. Mircea Mihiieg - Cdryile tude
120. H.-R. Patapievici - Cerul udzut prin lentild (edifia a V-a)
121. Valeriu Gherghel - Porunca lui rabbi Ahiba. Ceremonia lecturii de la

ffintul Augustirr. la Samuel Pepys. Eseuri qi autofricliuni exegetice
722. Alexandru Zub - Clio sub sem.nul interogafiei. Id,ei, sugestii, figuri
t23. Cristian BAdiliF - Metantorfozele Anticristului la Pdrin$ii Bisericii
r24. Vintil5 Mihiilescu - Soeio-hai-hui prin Arhipelagul Rornd.nia
t25. Jean Delumeau - ln agteptarea zorilor. (Jn cregtirt'ism pentru md'ine
L26. Corin Braga - De la arhetip la anarhetip
L27. Salman Rushdie - Dincolo de lirnite
128. Ruxandra Cesereanu (coord.) - Comunism gi represiunein Romd'nia.

Istoria tematicd a unui fratricid. nalional

t29. Pier Paolo Pasolini - Scrieri corsare
130. Mihai Valentin Madimirescu - O istorie a Bibliei ebraice
131. Jos6 Antonio Marina - Inteligenla eguatd. Teoriu gi practica prostiei
t32. Mihai Dinu Gheorghiu - Intelectualii in cd,mpul puterii. Morfologii gi

traiectorii sociale

133. Michael Johnston - Coruplia gi formele sale. Bogdlie, putere gi democralie
134. Mihail Neamlu - Gramatica Ortodofiei. Tradilia dupLmodernitate
135. Gilles Lipovetsky - Fericirea paradoxald. Eseu asupra societdlii de

hiperconsum

136. Barnaby Rogerson - Mogtenitorii Profetului Mahom.ed. Cauzele schismei

dintre qiili gi sunnili

137. Jacques Attali - Scurtd, istorie a uiitorului
138. Corin Braga (coord.) - Conrepte gi metod.e in cercetarea im'aginantlui.

D ezb aterile Pltant asm.a
139. Seneca -Epistole edtre Lueilius (vol. I)

140. {'*:* - Euanghelii apocrife (edilia a IV-a)
141. Seneca - Epistole cdtre Lucilius (vol. II)
142. Mihail Neamfu - Bufnila din ddrd.mdturi. Insomnii teologice in Romdnia

postcomunistd

143. Cristian Bedilifi - Glafire. Noud, studii biblice gi patristice

144. Saul Bellow - Pdnd la lerusalim gi i.napcti
145. Fernando Savater -Viala eternd

146. Gilles Lipovetsky, Jean Serroy - Ecranul global. Culturd, mass-media gi

cinerna in epoca hiperm.odernd
147. Salman Rushdie - Patrii inraginare

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