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Traditionalist Kabbalah and its development in Hasidic Judaism often took negative views of secular wisdoms. While some historical Kabbalists were learned in the canon of medieval Jewish philosophy, and occasionally mathematics and sciences, its relationship to medieval Jewish philosophy (built on Ancient Greek science and cosmology) was ambiguous.
Medieval Kabbalah depicts a linear descending hierarchy of Ohr "Light", the ten sefirot or divine attributes emerging from concealment in the Ein Sof "Divine Infinity" to enact Creation, with the Four Worlds unfolding sequentially until physical creation. Lurianic Kabbalah, in contrast, describes dynamic processes of exile and redemption in the ...
Pardes Rimonim (meaning "Orchard of Pomegranates", [1] with the word pardes having the double meaning of kabbalistic "exegesis") is a primary text of Kabbalah composed in 1548 by the Jewish mystic Moses ben Jacob Cordovero in Safed, Galilee. 16th century Safed saw the theoretical systemisation of previous Kabbalistic theosophical views.
The understanding of the word Kabbalah undergoes a transformation of its meaning in medieval Judaism, in the books which are now primarily referred to as 'the Kabbalah': the Bahir, the Zohar, Etz Hayim etc. [29] In these books the word Kabbalah is used in manifold new senses.
Kabbalah's beginnings date to the Middle Ages, originating in the Bahir [4] and the Zohar. [5] Although the earliest extant Hebrew kabbalistic manuscripts dating to the late 13th century contain diagrams, including one labelled "Tree of Wisdom," the now-iconic tree of life emerged during the fourteenth century.
Hebrew letters are invested with special meaning in Judaism in general, and in Kabbalah even more so. The creative power of letters is particularly evident in Sefer Yetzirah (Hebrew: book of creation), a mystical text that tells a story of the creation which is based on the letters of the Hebrew alphabet , a story which diverges greatly from ...
In Judaism, bible hermeneutics notably uses midrash, a Jewish method of interpreting the Hebrew Bible and the rules which structure the Jewish laws. [1] The early allegorizing trait in the interpretation of the Hebrew Bible figures prominently in the massive oeuvre of a prominent Hellenized Jew of Alexandria, Philo Judaeus, whose allegorical reading of the Septuagint synthesized the ...
In Hasidic explanation, through completing this esoteric Kabbalah-Wisdom process, thereby the more sublime ultimate Divine purpose-Will is achieved, revealing this World to be the Atzmus "dwelling place" of God. In Kabbalah, the Torah is the Divine blueprint of Creation: "God looked into the Torah and created the World". [12]