By Dereck Daschke

This psychoanalytic examine reads Jewish apocalypses as texts of mourning for the destruction of Jerusalem, arguing that the seers' stories of irritating loss, then visions of therapeutic and restoration, all paintings to accomplish the apocalyptic treatment for historical J

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42 chapter one The hallucinatory re-emergence of the lost attachment Freud terms the return of the repressed, and the tendency to revisit the loss for the purpose of re-experiencing its return he calls the compulsion to repeat. While any mourning evinces a delay between a loss and its psychological acknowledgment, melancholia is defined by it. In other words, melancholia represents the inability to mourn. 32 These emotions arise from the anxious and ambivalent nature of loss which is apparent also in mourning but manifest in an unyielding way here.

If i forget you, o jerusalem” 21 A number of authors have posited a profound sickness or failure to grasp reality for some of the figures central to the texts treated in this study: August Klostermann, Edwin C. H. 39 Halperin, in fact, boldly mixes compassion, even admiration, with his assessment of Ezekiel’s pathology: It is hard to contemplate this pathology without revulsion, harder still to imagine so hideous a system of delusion dominating one of the great figures of the Bible. . Yet if it is true that the sickness discussed here has tainted the relations of men and women the world over, it is also true that we are at last learning to crave release from it.

40 Yet apocalypses reflect no mere individual breakdown or escape from reality. They indicate that, for some, the traditional symbol system of the culture is no longer adequate or stable. They respond to an anxious experience of cultural change by stepping out from the full current of the stream of time, introducing myth, schematization, and utopian ends in an effort to regain a sense of mastery over the meaning of history. A righteous representative of the people participates in a movement played out in a realm free from the harsh realities of the present, and is sometimes himself transformed, as with Enoch, or promised transformation, as with Daniel, or witnesses and enters into transformation, as in 4 Ezra.

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