Index:
Una vindicación de la cábala, Discusión, OC,Obras completas. Buenos Aires: Emecé, 1974. 211. El Aleph, El Aleph, OC,Obras completas. Buenos Aires: Emecé, 1974. 627. El golem, El otro, el mismo, OC,Obras completas. Buenos Aires: Emecé, 1974. 885. Israel, Elogio de la sombra, OC,Obras completas. Buenos Aires: Emecé, 1974. 997. Catálogo y análisis de los diversos libros de Loomis, Crónicas de Bustos Domecq, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 322. Lugones, poeta, Leopoldo Lugones, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 475. La Transmigración, Qué es el Budismo, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 741. El Lamaísmo, Qué es el Budismo, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 762-63. El Siglo XVII, Introducción a la literatura inglesa, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 825. Cynewulf, Literatura de la Inglaterra sajona, Literaturas germánicas medievales, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 880. La Edda Mayor, Literatura escandinava, Literaturas germánicas medievales, OCC,Obras completas en colaboración. Buenos Aires: Emecé, 1979. 925. El libro, BO,Borges, oral. Buenos Aires: Emecé/Universidad de Belgrano, 1979. 16, 18. Emanuel Swedenborg, BO,Borges, oral. Buenos Aires: Emecé/Universidad de Belgrano, 1979. 48. Leon Bloy, BP,Biblioteca personal. Madrid: Alianza, 1988. 98. La larga busca, CONJ,Los conjurados. Madrid: Alianza, 1985. 79. Exposición Homenaje, CS,El círculo secreto. Buenos Aires: Emecé, 2003. 66. El congreso que yo he visto, CS,El círculo secreto. Buenos Aires: Emecé, 2003. 154. The Telling of the Tale, CV,This Craft of Verse. Cambridge: Harvard University Press, 2000. 72. Thought and Poetry, CV,This Craft of Verse. Cambridge: Harvard University Press, 2000. 82. La nadería de la personalidad, I,Inquisiciones. Buenos Aires: Editorial Proa, 1925. 88. Trascendentalismo, ILN,Introducción a la literatura norteamericana. Buenos Aires: Editorial Columba, 1967. 20. La rosa de Paracelso, MS,La memoria de Shakespeare. Buenos Aires: Sudamericana, 2019. 47. Thomas Carlyle: Sartor Restartus,P,Prólogos. Buenos Aires: Torres Agüero, 1975. 34. Francisco de Quevedo: Prosa y verso,P,Prólogos. Buenos Aires: Torres Agüero, 1975. 121. Olaf Stapledon: Hacedor de estrellas,P,Prólogos. Buenos Aires: Torres Agüero, 1975. 152. Emanuel Swedenborg: Mystical Works,P,Prólogos. Buenos Aires: Torres Agüero, 1975. 161. Una. La Divina Comedia, SN,Siete noches. Mexico City: Fondo de Cultura Económica, 1982. 11. Seis. La cábala, SN,Siete noches. Mexico City: Fondo de Cultura Económica, 1982. 125-39. Descripción del cielo, TR1,Textos recobrados 1919-1929. Buenos Aires: Emecé, 1997. 350. Los primeros 25 años de Davar, TR3,Textos recobrados 1956-1986. Buenos Aires: Emecé, 2004. 289, 290. Borges, un tejedor de sueños, TR3,Textos recobrados 1956-1986. Buenos Aires: Emecé, 2004. 378. La rosa de Paracelso, VA,Veinticinco Agosto 1983 y otros cuentos. Madrid: Ediciones Siruela, 1983. 23.
Kabbalah, Jewish mystic interpretations of the Scriptures, comprising the Sefer Yetsirah and the Zohar
Fishburn and Hughes: "From the Hebrew Kabbal, meaning 'to receive': 'the received', or traditional, lore. This general term is applied in Judaeo-Christianity to a body of religious knowledge and experience which seeks to provide a means of approaching God directly, and revealing the hidden inner mysteries of the Old Testament, particularly the five books of Moses. In the words of Gershom Scholem, Cabbala is not one system but is a vast variety of attempts to view, or give symbolic structure to, rabbinical Judaism.
The Cabbala is largely concerned with postulating cosmological systems: that is to say, with speculative theories of the creation, maintenance and destiny of the world and the interrelation of its components. It includes a description of the role of man and other living creatures, the behaviour of the heavenly hosts and the interaction of these with the Godhead. As a method of mystical and poetical exposition of the Scriptures, the Cabbala adopts an immanent approach to the Universe, believing in the hidden existence of godliness behind and within every material object. Thus in Cabbalistic thought the visible world is likened to a veil or curtain which esoteric interpretations are able to lift, revealing a more direct vision of the true mysteries of God and his creation. Since, according to the Jewish account of creation, language preceded the act of creation ('And God said, "Let there be light"; and there was light'), there followed a belief in the magical properties of Hebrew, the language employed by God. In Hebrew each of the 22 letters has its equivalent numerical value, and an important Cabbalistic method of exegesis is Gematria, or the interpretation of the Scriptures based upon numerical calculations and combinations of the Hebrew letters. This method did not exclude belief in the magic and creative properties of the Hebrew letters which, if deciphered, might reveal not only the ineffable presence of God, but also his mysterious power of creation. A guide to the different Cabbalistic theories can be found in the Zohar, the holy book of Cabbalism. Borges was attracted to any idea which postulated the unreality of the visible world; what fascinated him particularly about the Cabbala was the idea of a systematic combinatorial method of mystical revelation. See Pentateuch." (36-37)
