[17]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.

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

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

[20]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.

[21]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).

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

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

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

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

[26]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.

[27]Quoted inСG. Jung,Red Book,p. 337, note 24.

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

[29]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.

[30]Scholem,Origins of the Kabbalah,p. 416.

[31]Тамже,pp. 441-442

[32]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.

[33]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.

[34]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).

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

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

[37]Rabbi Aaron Ha-Levi,Sha'arey ha-Yichud veha-Emunah,LV:5; quoted in Elior,The Paradoxical Ascent to God,p. 70.

[38]J. Dan, "The Name of God, the Name of the Rose, and the Concept of Language in Jewish Mysticism," in hisJewish Mysticism, Vol. Ill: The Modern Period(Northvale, NJ: Jason Aronson, 1999), pp. 131-162.

[39]Jung,Red Book,p. 229. Jung writes: "the melting together of sense and nonsense.. .produces the supreme meaning."