Synopsis of Eschatology in Judaism- in 6 teaching units with relevant documents (original) (raw)

On 29.4. I will start my 6 lectures during two weeks upon the invitation of the Berrie Foundation in the JPII Institute for Interreligious Studies in the Pontifical University of St. Thomas of Aquinas (Angelicum) in Rome. Since there is no doctrine of Eschatology in Judaism the lectures are going to expose different approaches to eschatological themes such as different types of Redemption, a typology of the variety of Messias , Resurrection, apocalyptic thinking and prophetic performances. The chronological frame will be from priesterly- levitic approach in the Bible (OT) through the formation of the Halakha in its Rabbinical version after the destruction of the Second Temple. The Jewish apocalyptical narratives and Messianic thought emerged for the first time in the period between the end of the third century BCE and first century CE. In exile the Rabbinic Judaism became in the dispersion the dominant factor as a vehicle of survival. Messianism and any antinominalist movement were practically rejected since they would have infringed the immutability of Halakhic texts and its strict observance. The medieval Jewish Mysticism which emerged in 13th century Spain (Zoharic Kabbalah) was some what a secret outlet of the intellectual elite to escape from rabbinic strictness. In its highly speculative approach towards eschatological themes the Kabbalah was influenced by some traits of Christian thought from Latin Europe and by astrological science from Islamic regions. The sin of Adam and the imperfect creation due to the contraction (Zimzum) of the infinite divinity(En Sof ) called for a correction. Whereas the corrective of the creation in Christianity is taken over by a Messiah who is considered son of God , the Lurianic Kabbalah, which took shape after the expulsion of Jews from Spain, believed that the correction (Tikkun) could be done by sincere believing and Kabbalists devices such as theurgic action and special prayers. The antinominalist Messianic movement of Shabtai Zvi, which was neglected by scholars before Gershom Scholem, was an offspring of the Lurianic Kabbalah. Its claim to establish a theology in which the redemption can be achieved through sin and apostasy to Islam (Dönmeh) and later to Catholicism (Jakob Frank) is on one hand mindboggling but on the other hand a unique intellectual effort which caused a trauma among its followers. The Hasidic movement diverted the messianic drive into the person of the Tzaddik (Righteous) who lead with Charisma his Hasidic believers. In modern era the Rabbinic Judaism lost its dominant role, except in Israel. In the diaspora is only one of the streams next to Conservative and Reform movements. The Zionist ideology of making possible the return from Exile by human action with political means, caused a debate whether the redemption is on the verge to begin or even has actually begun. A dormant political Messianism emerged to a visible factor as a consequence of the 1967 war and Israels territorial gains. It is too early to tell how this debate will shape the future of Israel and its relationship towards the Jewish diaspora.