Каббалистические видения

See Moshe Idel,Kabbalah: New Perspectives(New Haven: Yale University Press, 1988), pp. 146-153, and "Psychologization of Theosophy in Kabbal-lah and Hasidism," in hisHasidism, Between Ecstasy and Magic(Albany: State University of New York Press, 1995), pp. 227-238.

Gershom Scholem,Origins of the Kabbalah,trans. R. J. Zwi Werblowsky (1962; Princeton, NJ: Princeton University Press, 1987), p. 95.

Idel,Kabbalah,p. 146.

Там же,p. 147.

Там же,p. 176

Chayyim Vital,Sefer Etz Chayyim(Tel Aviv: 1960), 1.2.

Rabbi Jacob Joseph of Polonnoye,Toldot Ya'akov Yoseph,fol. 86a, quoted and translated in Idel,Kabbalah,p. 150.

Rabbi Levi Yitzhak ofBeidichov, Kedushat Levi, Bo, p.108, trans. A. Kaplan inChasidic Masters(New York: Maznaim, 1984), p. 78.

Rabbi Yehoshua Heschel,Ohev Yisrael,Va Yetze 15b, trans. A. Kaplan inChasidic Masters,p. 150.

Тамже.

Maggid, Dov Baer of Mezrich,Or ha-Emet(Light of Truth), fol. 36c-d, quoted and translated in Idel,Kabbalah,p. 15.

"An Eightieth Birthday Interview," inC. G. Jung Speaking,ed. W. McGuire and R. F. C. Hull (Princeton, NJ: Princeton University Press, 1977), pp. 271-272.

Rifka Schatz Uffenheimer,Hasidism as Mysticism(Princeton, NJ: Princeton University Press, 1993), p. 207.

Ibid.Also see Rabbi Schneur Zalman's commentary inLikutei Amarim-Tanya,bi-lingual edition (Brooklyn: Kehot Publication Society, 1981), chap. 36, p. 163.

Попытка создать юнгианскую интерпретацию еврейской мистики была очевидно предпринята Эрихом Нойманом. К сожалению, его работа в этой области никогда не издавалась.See M. Idel,Hasidism: Between Ecstasy and Magic(Albany, NY: State University of New York Press, 1995), p. 252, note 6.

Gershom Scholem,Kabbalah(Jerusalem: Keter, 1974), p. 89

Gershom Scholem,Major Trends in Jewish Mysticism(New York: Schocken, 1941), p. 12.

Quoted by I. Tishby and F. Lachower,The Wisdom of the Zohar: An Anthol­ogy of Texts,trans. David Goldstein, 3 vols. (Oxford: Oxford University Press, 1989), 1:234.

Zohar II:239a. TheZohardescribesEin-sofas "that which knows but does not know," and explains that theSefirotare not themselves in a position to perceiveEin-sof.(Tishby and Lachower,Wisdom of the Zohar, 1:257,see also 1:233).

Zohar II:239a; Tishby and Lachower,Wisdom of the Zohar,1:257.

Zohar I:30a; H. Sperling and M. Simon,The Zohar,5 vols. (London: Sonc-ino, 1931-1934), 1:114.

Erich Neumann,The Origins and History of Consciousness(Princeton, NJ: Princeton University Press, 1954), p. 7.

СG. Jung,Answer to Job(New York: Meridian, 1960), p. 199.

C. G. Jung, "The Relations between the Ego and the Unconscious," inThe Basic Writings of C. G. Jung(Princeton, NJ: Princeton University Press, 1991), p. 151.

Quoted inСG. Jung,Red Book,p. 337, note 24.

Zohar I:lb; Sperling and Simon,The Zohar,1:4-5.

See R. Elior,The Paradoxical Ascent to God: The Kabbalistic Theosophy of Habad Hasidism(Albany, NY: State University of New York Press, 1993), chap. I4ff.

Scholem,Origins of the Kabbalah,p. 416.

Тамже,pp. 441-442

Azriel, "The Explanation of the Ten Sefirot," in Joseph Dan,The Early Kab­balah,texts trans. RonaldСKieber (New York: Paulist, 1966), p. 94. Cf. Scholem,Origins of the Kabbalah,p. 423.

See R. Elior, "Chabad: The Contemplative Ascent to God," inJewish Spiri­tuality: From the Sixteenth Century Revival to the Present,ed. Arthur Green (New York: Crossroad, 1987), pp. 114,163, 166, 167, for examples ofcoin-cidentia oppositorumin Chasidic literature.

В «Ответе Иову»Юнг пишет о еврейском Боге, что он - "антиномия — все множество внутренних противоположностей — и это обязательное условие для его огромного динамизма, его всеведения и его всемогущества" (p. 28). Также: "Парадоксальная природа Бога имеет подобный эффект на человека: разбивает его на противоположности и приводит его к на вид неразрешимому конфликту" (p. 174).

R. Aaron Ha-Levi,Sba'arey ha-Yichud veba-Emunab,IV:5, quoted in Elior, "Chabad," pp. 167-168.

M. de Leon,Sheqel haQodesh,quoted in Schwartz,Kabbalah and Alchemy(Northvale, NJ: Jason Aronson, 2000), p. 31.