Atlantis Online
June 17, 2019, 12:01:46 pm
Welcome, Guest. Please login or register.

Login with username, password and session length
News: Remains of ancient civilisation discovered on the bottom of a lake
http://en.rian.ru/analysis/20071227/94372640.html
 
  Home Help Arcade Gallery Links Staff List Calendar Login Register  

KABBALAH/QABBALAH/CABALA/QABALAH/KABBALAH MA'ASIT

Pages: 1 [2]   Go Down
  Print  
Author Topic: KABBALAH/QABBALAH/CABALA/QABALAH/KABBALAH MA'ASIT  (Read 1129 times)
Bianca
Superhero Member
******
Posts: 41646



« Reply #15 on: August 03, 2007, 08:52:44 am »








Tzimtzum



Main articles: Tzimtzum and Four worlds (Kabbalah)

The act whereby God "contracted" his infinite light, leaving a "void" into which the light of existence was poured. The primal emanation became Azilut, the World of Light, from which the three lower worlds, Beriah, Yetzirah and Assiyah, descended.





Number-Word mysticism



Main articles: Gematria, Notaricon, and Temurah

Among its many pre-occupations, Kabbalah teaches that every Hebrew letter, word, number, even the accent on words of the Hebrew Bible contains a hidden sense; and it teaches the methods of interpretation for ascertaining these meanings. One such method is as follows:

As early as the 1st Century BCE Jews believed that the Torah (first five books of the Bible) contained encoded message and hidden meanings. Gematria is one method for discovering its hidden meanings. Each letter in Hebrew also represents a number; Hebrew, unlike many other languages, never developed a separate numerical alphabet. By converting letters to numbers, Kabbalists were able to find a hidden meaning in each word. This method of interpretation was used extensively by various schools.

There is no one fixed way to "do" gematria. Some say there are up to 70 different methods. One simple procedure is as follows: each syllable and/or letter forming a word has a characteristic numeric value. The sum of these numeric tags is the word's "key", and that word may be replaced in the text by any other word having the same key. Through the application of many such procedures, alternate or hidden meanings of scripture may be derived. Similar procedures are used by Islamic mystics, as described by Idries Shah in his book, "The Sufis".
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #16 on: August 03, 2007, 08:54:39 am »







Kabbalah: Primary Texts





 On Texts

Main Article: Kabbalah: Primary Texts




 

Title page of first edition of the Zohar, Mantua, 1558 (Library of Congress). 





Like the rest of the Rabbinic literature, the texts of Kabbalah were once part of an ongoing oral tradition, though, over the centuries, many have been written up. They are mostly meaningless to readers who are unfamiliar with Jewish spirituality and assume extensive knowledge of the Tanakh (Hebrew Bible), Midrash (Jewish hermeneutic tradition) and Halakhah (practical Jewish law). Nevertheless, Kabbalistic literature uses powerful paradigms that are elegant, universal and easy for anyone to understand when pointed out.

Jewish forms of esotericism existed over 2,000 years ago. Ben Sira warns against it, saying: "You shall have no business with secret things" (Sirach iii. 22; compare Talmud, Hagigah, 13a; Midrash Genesis Rabbah, viii.). Nonetheless, mystical studies were undertaken and resulted in mystical literature, the first being the Apocalyptic literature of the second and first pre-Christian centuries and which contained elements that carried over to later Kabbalah.

Throughout the centuries since, many texts have been produced, among them the Heichalot literature, Sefer Yetzirah, Bahir, Sefer Raziel HaMalakh and the Zohar.
« Last Edit: August 04, 2007, 09:16:13 pm by Bianca2001 » Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #17 on: August 03, 2007, 08:56:12 am »








Kabbalah: Scholarship




 Claims for authority


Historians have noted that most claims for the authority of Kabbalah involve an argument of the antiquity of authority (see, e.g., Joseph Dan's discussion in his Circle of the Unique Cherub). As a result, virtually all works pseudepigraphically claim, or are ascribed, ancient authorship. For example, Sefer Raziel HaMalach, an astro-magical text partly based on a magical manual of late antiquity, Sefer ha-Razim, was, according to the kabbalists, transmitted to Adam by the angel Raziel after he was evicted from Eden.

Another famous work, the Sefer Yetzirah, supposedly dates back to the patriarch Abraham. This tendency toward pseudepigraphy has its roots in Apocalyptic literature, which claims that esoteric knowledge such as magic, divination and astrology was transmitted to humans in the mythic past by the two angels, Aza and Azaz'el (in other places, Azaz'el and Uzaz'el) who 'fell' from heaven (see Genesis 6:4) A similar belief prevails in Islam, where the angels are named Harut and Marut (see Qur'an, Ch. 2: 102).

The appeal to antiquity has also shaped modern theories of influence in reconstructing the history of Jewish mysticism. The oldest versions have been theorized to extend from Assyrian theology and mysticism. Dr. Simo Parpola, professor of Assyriology at the University of Helsinki, remarks on the general similarity between the Sefirot of the Kabbalistic Tree of Life and the Tree of Life of Assyria. He reconstructed what an Assyrian antecedent to the Sephiroth might look like,[4] and noted parallels between the characteristics of En Sof on the nodes of the Sefirot and the gods of Assyria. The Assyrians assigned specific numbers to their gods, similar to the numbering of the Sefirot. However, the Assyrians use a sexagesimal number system, whereas the Sefiroth is decimal. With the Assyrian numbers, additional layers of meaning and mystical relevance appear in the Sefirot.[citation needed] Normally, floating above the Assyrian Tree of Life was the god Assur (god), corresponding to the Hebrew Ay Sof, which is also, via a series of transformations, derived from the Assyrian word Assur.

Parpola re-interpreted various Assyrian tablets in terms of these primitive Sefirot, such as the Epic Of Gilgamesh. He proposed that the scribes had been writing philosophical-mystical tracts, rather than mere adventure stories, and concluded that traces of this Assyrian mode of thought and philosophy eventually reappeared in Greek Philosophy and the Kabbalah.

Skeptical scholars find attempts to read Kabbalah back into the pre-Israelite Ancient Near East, as Parpola does, to be implausible. They point out that the doctrine of the Sefirot started to seriously develop only in the 12th century CE with the publication of the Bahir, and that for this doctrine to have existed undocumented within Judaism from the time of the Assyrian empire (which fell from cultural hegemony in the 7th century BCE) until it "resurfaced" 17–18 centuries later seems far-fetched. A plausible alternative, based in the research of Gershom Scholem, the pre-eminent scholar of Kabbalah in the 20th Century, is to see the Sefirot as a theosophical doctrine that emerged out of Jewish word-mythology of late antiquity, as exemplified in Sefer Yetzirah, and the angelic-palace mysticism found in Hekalot literature, and then fused to the Neo-Platonic notion of creation through progressive divine emanations.
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #18 on: August 03, 2007, 08:58:16 am »








Kabbalah: Critique




Dualism


Main article: Dualism

Although Kabbalah propounds the Unity of God, one of the most serious and sustained criticisms is that it may lead away from monotheism, and instead promote dualism, the belief that there is a supernatural counterpart to God. The dualistic system holds that there is a good power versus an evil power. There are two primary models of Gnostic-dualistic cosmology: the first, which goes back to Zoroastrianism, believes creation is ontologically divided between good and evil forces; the second, found largely in Greco-Roman ideologies like Neo-Platonism, believes the universe knew a primordial harmony, but that a cosmic disruption yielded a second, evil, dimension to reality. This second model influenced the cosmology of the Kabbalah.

According to Kabbalistic cosmology, the Ten Sefirot correspond to ten levels of creation. These levels of creation must not be understood as ten different "gods" but as ten different ways of revealing God, one per level. It is not God who changes but the ability to perceive God that changes.

While God may seem to exhibit dual natures (masculine-feminine, compassionate-judgmental, creator-creation), all adherents of Kabbalah have consistently stressed the ultimate unity of God. For example, in all discussions of Male and Female, the hidden nature of God exists above it all without limit, being called the Infinite or the "No End" (Ein Sof) - neither one nor the other, transcending any definition. The ability of God to become hidden from perception is called "Restriction" (Tsimtsum). Hiddenness makes creation possible because God can become "revealed" in a diversity of limited ways, which then form the building blocks of creation.

Later Kabbalistic works, including the Zohar, appear to more strongly affirm dualism, as they ascribe all evil to a supernatural force known as the Sitra Ahra ("the other side") that emanates from God. The "left side" of divine emanation is a negative mirror image of the "side of holiness" with which it was locked in combat. [Encyclopaedia Judaica, Volume 6, "Dualism", p.244]. While this evil aspect exists within the divine structure of the Sefirot, the Zohar indicates that the Sitra Ahra has no power over Ein Sof, and only exists as a necessary aspect of the creation of God to give man free choice, and that evil is the consequence of this choice. It is not a supernatural force opposed to God, but a reflection of the inner moral combat within mankind between the dictates of morality and the surrender to one's basic instincts.

Rabbi Dr. David Gottlieb notes that many Kabbalists hold that the concepts of, e.g., a Heavenly Court or the Sitra Ahra are only given to humanity by God as a working model to understand His ways within our own epistemological limits. They reject the notion that a Satan or angels actually exist. Others hold that non-divine spiritual entities were indeed created by God as a means for exacting his will.

According to Kabbalists, humans cannot yet understand the infinity of God. Rather, there is God as revealed to humans (corresponding to Zeir Anpin), and the rest of the infinity of God as remaining hidden from human experience (corresponding to Arikh Anpin). One reading of this theology is monotheistic, similar to panentheism; another a reading of the same theology is that it is dualistic. Gershom Scholem writes:
"It is clear that with this postulate of an impersonal basic reality in God, which becomes a person - or appears as a person - only in the process of Creation and Revelation, Kabbalism abandons the personalistic basis of the Biblical conception of God....It will not surprise us to find that speculation has run the whole gamut - from attempts to re-transform the impersonal En-Sof into the personal God of the Bible to the downright heretical doctrine of a genuine dualism between the hidden Ein Sof and the personal Demiurge of Scripture." (Major Trends in Jewish Mysticism Shocken Books p.11-12)
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #19 on: August 03, 2007, 08:59:29 am »








Perception of non-Jews



Another aspect of Kabbalah that Jewish critics object to is its metaphysics of the human soul. Since the Zohar was written, most Kabbalistic works assume that Jewish and non-Jewish souls are fundamentally different. While all human souls emanate from God, the Zohar posits that at least part of the Gentile soul emanates from the "left side" of the Sefirotic structure and that non-Jews therefore have a dark or demonic aspect to them that is absent in Jews.

Later Kabbalistic works build and elaborate on this idea. The Hasidic work, the Tanya, fuses this idea with Judah ha-Levi's medieval philosophical argument for the uniqueness of the Jewish soul, in order to argue that Jews have an additional level of soul that other humans do not possess.

Theologically framed hostility may be a response to the demonization of Jews which developed in Western and Christian society and thought, starting with the Patristic Fathers. By the Middle Ages, Jews were widely characterized as minions of Satan, or even devilish non-humans in their own right.

The Kabbalistic view concerning non-Jews can be compared with the Christian doctrine that baptized Christians form part of the Body of Christ while (at least according to Augustine of Hippo) all others remain in the massa perditionis.

In an article that appears in The Seductiveness of Jewish Myth, David Halperin theorizes that the collapse of Kabbalah's influence among Western European Jews over the course of the 17th and 18th Century was a result of the cognitive dissonance they experienced between Kabbalah's very negative perception of gentiles and their own dealings with non-Jews, which were rapidly expanding and improving during this period due to the influence of the Enlightenment.

Modern Judaism has rejected, or at least dismissed, this outdated aspect of Kabbalah as non-relevant[citation needed], as it possibly persists in only the most recondite and anti-modernist corners of the Jewish world.

For a different perspective, one might consult the first chapter of Elliot R. Wolfson, Venturing Beyond: Law and Morality in Kabbalistic Mysticism (Oxford University Press, 2006). Wolfson provides extensive documentation to illustrate the prevalence of the distinction between the souls of Jews and non-Jews in kabbalistic literature. He provides numerous examples from the seventeenth to the twentieth centuries, which would challenge the view of Halperin cited above as well as the notion that "modern Judaism" has rejected or dismissed this "outdated aspect" of the kabbalah. There are still kabbalists today, and many influenced by them, who harbor this view. It is accurate to say that many Jews do and would find this distinction offensive, but it is inaccurate to say that the idea has been totally rejected. As Wolfson has argued, it is an ethical demand on the part of scholars to be vigilant with regard this matter and in this way the tradition can be refined from within.
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #20 on: August 03, 2007, 09:06:02 am »








Critique: Orthodox Judaism




Main article: Orthodox Judaism

The idea that there are ten divine sefirot could evolve over time into the idea that "God is One being, yet in that One being there are Ten" which opens up a debate about what the "correct beliefs" in God should be, according to Judaism.

Rabbi Saadia Gaon teaches in his book Emunot v'Deot that Jews who believe in reincarnation have adopted a non-Jewish belief.

Maimonides (12th Century) belittled many of the texts of the Hekalot, particularly in the work Shiur Komah with its starkly anthropomorphic vision of God.

Rabbi Avraham ben haRambam, in the spirit of his father Maimonides, Rabbi Saadiah Gaon, and other predecessors, explains at length in his book Milhhamot HaShem that the Almighty is in no way literally within time or space nor physically outside time or space, since time and space simply do not apply to His Being whatsoever. This is in contrast to certain popular understandings of modern Kabbalah which teach a form of panentheism, that His 'essence' is within everything.

Around the 1230s, Rabbi Meir ben Simon of Narbonne wrote an epistle (included in his Milhhemet Mitzvah) against his contemporaries, the early Kabbalists, characterizing them as blasphemers who even approach heresy. He particularly singled out the Sefer Bahir, rejecting the attribution of its authorship to the tanna R. Nehhunya ben ha-Kanah and describing some of its content as truly heretical.
Rabbi Yitzchak ben Sheshet Perfet, (The Rivash), 1326-1408, quoted a criticism that Kabbalah was "worse than Christianity", as it made God into 10, not just into three, although he himself rejected the claim. Most followers of Kabbalah have never followed this interpretation of Kabbalah, on the grounds that the concept of the Christian Trinity posits that there are three persons existing within the Godhead, one of whom became a human being. In contrast, the mainstream understanding of the Kabbalistic Sefirot holds that they have no mind or intelligence; further, they are not addressed in prayer and they cannot become a human being. They are conduits for interaction, not persons or beings. Nonetheless, many important poskim, such as Maimonidies in his work Mishneh Torah, prohibit any use of mediators between oneself and the Creator as a form of idolatry.

Rabbi Leone di Modena, a 17th century Venetian critic of Kabbalah, wrote that if we were to accept the Kabbalah, then the Christian trinity would indeed be compatible with Judaism, as the Trinity closely resembles the Kabbalistic doctrine of the Sefirot. This critique was in response to the knowledge that some European Jews of the period addressed individual Sefirot in some of their prayers, although the practise was apparently uncommon. Apologists explain that Jews may have been praying for and not necessarily to the aspects of Godliness represented by the Sefirot.

Rabbi Yaakov Emden, 1697-1776, wrote the book Mitpahhath Sfarim (Scarf/Veil of the Books), a detailed critique of the Zohar in which he concludes that certain parts of the Zohar contain heretical teaching and therefore could not have been written by Rabbi Shimon ben Yochai. Opponents of his work claim[citation needed] that he wrote the book in a drunken stupor. Emden's rationalistic approach to this work, however, makes neither intoxication nor stupor seem plausible.

Rabbi Yihhyah Qafahh, an early 20th century Yemenite Jewish leader and grandfather of Rabbi Yosef Qafih, also wrote a book entitled Milhhamoth HaShem, (Wars of the L-RD) against what he perceived as the false teachings of the Zohar and the false kabbalah of Isaac Luria. He is credited with spearheading the Dor Daim who continue in R. Yihhyah Qafahh's view of Kabbalah into modern times.

Yeshayahu Leibowitz 1903-1994, brother of Nechama Leibowitz, though Modern Orthodox in his world view, publicly shared the views expressed in R. Yihhyah Qafahh's book Milhhamoth HaShem and elaborated upon these views in his many writings.

There is dispute among modern Haredim as to the status of Isaac Luria's, the Arizal's kabbalistic teachings. While a portion of Modern Orthodox Rabbis, Dor Daim and many students of the Rambam, Maimonides,[citation needed] completely reject Arizal's kabbalistic teachings, as well as deny that the Zohar is authoritative, or from Shimon bar Yohai, all three of these groups completely accept the existence Ma'aseh Merkavah and Ma'aseh B'resheyt mysticism. Their only disagreement concerns whether the Kabbalistic teachings promulgated today are accurate representations of those esoteric teachings to which the Talmud refers. Within the Haredi Jewish community one can find both rabbis who sympathize with such a view, while not necessarily agreeing with it, as well as rabbis who consider such a view absolute heresy.
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #21 on: August 03, 2007, 09:07:51 am »








Critique: Conservative and Reform Judaism




Main articles: Conservative Judaism and Reform Judaism


Since all forms of reform or liberal Judaism are rooted in the Enlightenment and tied to the assumptions of European modernity, Kabbalah tended to be rejected by most Jews in the Conservative and Reform movements, though its influences were not completely eliminated. While it was generally not studied as a discipline, the Kabbalistic Kabbalat Shabbat service remained part of liberal liturgy, as did the Yedid Nefesh prayer. Nevertheless, in the 1960s, Rabbi Saul Lieberman of the Jewish Theological Seminary, is reputed to have introduced a lecture by Scholem on Kabbalah with a statement that Kabbalah itself was "nonsense", but the academic study of Kabbalah was "scholarship". This view became popular among many Jews, who viewed the subject as worthy of study, but who did not accept Kabbalah as teaching literal truths.

According to Rabbi Bradley Shavit Artson (Dean of the Conservative Ziegler School of Rabbinical Studies in the University of Judaism), "many western Jews insisted that their future and their freedom required shedding what they perceived as parochial orientalism. They fashioned a Judaism that was decorous and strictly rational (according to 19th-century European standards), denigrating Kabbalah as backward, superstitious, and marginal".

However, in the late 20th and early 21st centuries there has been a revival in interest in Kabbalah in all branches of liberal Judaism. The Kabbalistic 12th century prayer Ani'im Zemirot was restored to the new Conservative Sim Shalom siddur, as was the B'rikh Shmeh passage from the Zohar, and the mystical Ushpizin service welcoming to the Sukkah the spirits of Jewish forbearers. Ani'im Zemirot and the 16th Century mystical poem Lekhah Dodi reappeared in the Reform Siddur Gates of Prayer in 1975. All Rabbinical seminaries now teach several courses in Kabbalah, and both the Jewish Theological Seminary and the Ziegler School of Rabbinical Studies of the University of Judaism in Los Angeles have fulltime instructors in Kabbalah and Hasidut, Eitan Fishbane and Pinchas Geller, respectively. Reform Rabbis like Herbert Weiner and Lawrence Kushner have renewed interest in Kabbalah among Reform Jews.

According to Artson "Ours is an age hungry for meaning, for a sense of belonging, for holiness. In that search, we have returned to the very Kabbalah our predecessors scorned. The stone that the builders rejected has become the head cornerstone (Psalm 118:22)... Kabbalah was the last universal theology adopted by the entire Jewish people, hence faithfulness to our commitment to positive-historical Judaism mandates a reverent receptivity to Kabbalah".
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #22 on: August 03, 2007, 09:10:08 am »








Notes




^ Megillah 14a, Shir HaShirim Rabbah 4:22,Ruth Rabbah 1:2, Aryeh Kaplan “Jewish Meditation: A Practical Guide” p.44 - p.48
^ See "Preface to the Wisdom of Truth" p.12 section 30 and p.105 bottom section of the left column as preface to the "Talmud Eser HaSfirot" by Rabbi Yehuda Leib Ha-Levi Ashlag (Yehuda Ashlag)
^ a b Artson, Bradley Shavit. From the Periphery to the Centre: Kabbalah and the Conservative Movement, United Synagogue Review, Spring 2005, Vol. 57 No. 2
^ Parpola S. 1993. The Assyrian Tree of Life: Tracing the Origins of Jewish Monotheism and Greek Philosophy. Journal of Near Eastern Studies. 52(3) pp161-208






References



Bodoff, Lippman, "Jewish Mysticism: Medieval Roots, Contemporary Dangers and Prospective Challenges": The Edah Journal 2003 3.1 [4]
Dan, J., The Early Jewish Mysticism, Tel Aviv: MOD Books, 1993.
__________, The Heart and the Fountain: An Anthology of Jewish Mystical Experiences, New York: Oxford University Press, 2002.
__________, “Samael, Lilith, and the Concept of Evil in Early Kabbalah,” AJS Review, vol. 5, 1980.
__________, The ‘Unique Cherub’ Circle, Tubingen: J.C.B. Mohr, 1999.
Dan, J. and Kiener, R., The Early Kabbalah, Mahwah, N.J.: Paulist Press, 1986.
Dennis, G., The Encyclopedia of Jewish Myth, Magic, and Mysticism, St. Paul: Llewellyn Wordwide, 2007.
Fine, L., ed., Essential Papers in Kabbalah, New York: NYU Press, 1995.
____________, Physician of the Soul, Healer of the Cosmos: Isaac Luria and his Kabbalistic Fellowship, Stanford: Stanford University Press, 2003.
____________, Safed Spirituality, Mahwah, N.J.: Paulist Press, 1989.
____________, ed., Judaism in Practice, Princeton N.J.: Princeton University Press, 2001.
Green, Arthur. EHYEH: A Kabbalah for Tomorrow. Woodstock: Jewish Lights Publishing, 2003.
Idel, Moshe. Kabbalah: New Perspectives. New Haven and London: Yale University Press, 1988.
Idel, M., The Golem: Jewish Magical and Mystical Traditions on the Artificial Anthropoid, New York: SUNY Press, 1990.
_________, Hasidism: Between Ecstasy and Magic, New York: SUNY Press, 1995.
_________, “Kabbalistic Prayer and Color,” Approaches to Judaism in Medieval Times, D. Blumenthal, ed., Chicago: Scholar’s Press, 1985.
_________, The Mystical Experience in Abraham Abulafia, New York, SUNY Press, 1988.
_________, Kabbalah: New Perspectives, New Haven: Yale Press, 1988.
_________, “Magic and Kabbalah in the ‘Book of the Responding Entity,’” in The Solomon Goldman Lectures VI, Chicago: Spertus College of Judaica Press, 1993.
_________, “The Story of Rabbi Joseph della Reina,” in Behayahu, M., Studies and Texts on the History of the Jewish Community in Safed.
This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.
Kaplan, Aryeh Inner Space: Introduction to Kabbalah, Meditation and Prophecy. Moznaim Publishing Corp 1990.
John W. McGinley, 'The Written' as the Vocation of Conceiving Jewishly; ISBN 0-595-40488-X
Scholem, Gershom, Kabbalah, Jewish Publication Society.
Wineberg, Yosef. Lessons in Tanya: The Tanya of R. Shneur Zalman of Liadi (5 volume set). Merkos L'Inyonei Chinuch, 1998. ISBN 0-8266-0546-X
Wolfson, E. Through a Speculum That Shines: Vision and Imagination in Medieval Jewish Mysticism, Princeton: Princeton University Press, 1994.
________, Language, Eros Being: Kabbalistic Hermeneutics and Poetic Imagination, New York: Fordham University Press, 2005.
________, Venturing Beyond: Law and Morality in Kabbalistic Mysticism, Oxford: Oxford * University Press, 2006.
_______, Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death, Berkeley: University of California Press, 2006.
_______, Luminal Darkness: Imaginal Gleanings From Zoharic Literature, London: Onworld Publications, 2007.
The Wisdom of The Zohar: An Anthology of Texts, 3 volume set, Ed. Isaiah Tishby, translated from the Hebrew by David Goldstein, The Littman Library.
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #23 on: August 03, 2007, 09:14:23 am »








See also




Topics and Terms


Golem
Jewish meditation
Jewish views of astrology
Merkabah
Mysticism
Seder hishtalshelus
Tzimtzum
Tree of Life
Zeir Anpin
Zohar
Kabbalah personalities





See also: Category:Kabbalists


Nathan Adler
Abraham Abulafia
Baruch Ashlag
Yehuda Ashlag
Abraham Azulai
Samuel Ben-Or Avital
Moses ben Jacob Cordovero
Israel ben Eliezer
Solomon ibn Gabirol
Joseph ben Abraham Gikatilla
Meir ben Ezekiel ibn Gabbai
Yitzchak Kaduri
Yosef Karo
Moses de Leon
Isaac Luria
Elijah ben Solomon
Baba Sali
Chaim Vital
Simeon bar Yohai





 Contemporary Kabbalah personalities


Aryeh Kaplan
Warren Kenton
Zalman Schachter-Shalomi
Adin Steinsaltz
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Bianca
Superhero Member
******
Posts: 41646



« Reply #24 on: August 03, 2007, 09:16:15 am »








External links




Wikisource has original text related to this article:


The Zohar and Later MysticismOrthodox sites

Kabbalah of the weekly torah portion for todays spiritual seeker
Kabbalah and Jewish Mysticism Talmudist perspective of Kabbalah
What is Kabbalah? Chabad
Kabbalah 101 Aish
[5] Bibliography in the Temani (Yemenite) Rabbinic tradition
Unconventional and non-traditional sites

Kabbalah Review
Glossary of kabbalistic technical terms Bnei Baruch
kabbalahnow
Folk and pop Kabbalah sites

Scholarly overview of "magical" Kabbalah F. Levine
Intro to Kabbalah and Self Discovery (12-part audio download online)
General information sites

Resources > Medieval Jewish History > Jewish Mysticism Jewish History Resource Center, Project of the Dinur Center for Research in Jewish History, Hebrew University of Jerusalem
FAQ about Kabbalah JewFaq.org
Cabala JewishEncyclopidia.com
Overview of Kabbalah
Chassidic Kabbalah
Essay on availability of Rabbinic Kabbalah texts in English
Jay Michaelson's LearnKabbalah.com
Online rabbinic Kabbalah texts

Who Should Learn the Hidden Torah? Rambam (Maimonidies) comments and warnings in Guide for the Perplexed relevant to Kabbalah.
English and Aramaic Zohar Online (searchable) Kabbalah Centre
Kabbalah Digital Library (Responsa-like searchable) Bnei Baruch
Important Kabbalah texts in English KabbalahOnline.org
Online Hasidic Kabbalah texts

letter of the Baal Shem Tov
Lessons in Tanya Chabad
The Gate Of Unity Translation & Commentary of The Gate Of Unity
Jewish Kabbalah organizations

Official site of KabbalahOnline.org a project of Ascent-of-Sefad for kosher Kabbalah in Sefad (Tsfat) the historic city of Kabbalah in Israel
Official site in Hebrew of Or HaGanuz, Kibbutz dedicated to Kabbalah - Mordechai Shineberg
Official site of Iyyun - Dov Ber Pinson
Kehilat Romemu: Transdenominational, Kabbalistic, integral Synagogue founded by Rabbi David Ingber
Non-rabbinical Jewish Kabbalah

Work of The Chariot: A site on the Mystical Qabalah.
The Kabbalah Society Toledano tradition.
The Art of Kabbalah
Jewish criticisms of Kabbalah

Anti-Maimonidean Demons Article by José Faur on the Maimonist/Anti-Maimonist controversy
Maimonides Agonist: Disenchantment and Reenchantment in Modern Judaism Article by Menachem Kellner contrasting Maimonidean with Zoharic Judaism.
Milhamot Hashem Attack on the Zohar by Yihhyah Qafahh. Hebrew
Emunat Hashem Reply to Milhamot Hashem by Jerusalem rabbis. Hebrew
Idol worship is still within us An interview with Prof. Yeshayahu Leibowitz by Shlomo Mallin
Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.
Pages: 1 [2]   Go Up
  Print  
 
Jump to:  

Powered by EzPortal
Bookmark this site! | Upgrade This Forum
SMF For Free - Create your own Forum | Buy traffic for your forum/website
Powered by SMF | SMF © 2016, Simple Machines
Privacy Policy