By Jonah Steinberg
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Extra info for Angelic Israel: Self-Identification with Angels in Rabbinic Agadah and its Jewish Antecedents
Rabbinic) Papas when the latter embarks upon an identification of Israel with the anqels, as Smelik cites; but R. Akiba himself is closely associated by widespread tradition in rabbinic literature with the practice of ascent, and even with the aqqrandizement of Bar Kochba. preternatural A tradition may become esoteric and hiqhly quarded without beinq done away with altoqether, as the Mishnah's own restriction, but not complete prohibition, of the teachinq of Haaseh Herkabah suqqests. l27-128).
163-183. 66 Nitzan, P• 164. tzan, P• 165. 68 Nitzan, p. 165. 69 Nitzan, PP• 166-168. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. " 70 But while Nitzan contends that communion and harmony with the angels are the goals of the Shirot, she believes that a part of their brand of mysticism is the belief that human beings cannot truly stand beside the anqels in the highest heights. " 72 Eliot Wolfson is sharply critical of Nitzan's approach and categorizations.
3. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 50 complete description of the material and had published two fragments, of which Scholem wrote, These fragments leave no doubt that there is a connection between the oldest Hebrew Merkabah Texts preserved in Qumran and the subsequent development of the Merkabah mysticism as preserved in the Hekhalot texts. 42 Lawrence Schiffman's pertinent article of 1982 43 also depends on Struqnell's work (and on Strugnell's table-scraps) and reading that article provides some insight into the frustration that inhered in Qumran scholarship before the availability of the entire corpus of discovered documents.
Angelic Israel: Self-Identification with Angels in Rabbinic Agadah and its Jewish Antecedents by Jonah Steinberg