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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.
Greek Neoplatonic documents came into Europe after Constantinople fell to Mehmed II. Neoplatonism had been prevalent in Christian Europe and had entered into Scholasticism since the translation of Greek and Hebrew texts in Spain in the 13th century. The Renaissance trend was a relatively short-lived phenomenon, ending by 1750.
Kabbalah means "received tradition", a term which was previously used in other Judaic contexts, but the Medieval Kabbalists adopted it as a term for their own doctrine in order to express the belief that they were not innovating, but were merely revealing the ancient hidden esoteric tradition of the Torah.
The earliest translation into a vernacular European language other than Latin or Greek was the Gothic Bible, by Ulfilas, an Arian who translated from the Greek in the 4th century in Italy. The translation into Old Church Slavonic by Cyril and Methodius dates to the late 9th century though whether Cyril had to invent the Glagolitic alphabet for ...
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.
In medieval Kabbalah, Chai is the lowest (closest to the physical plane) emanation of God. [2] According to 16th century Greek rabbi Shlomo Hacohen Soloniki, in his commentary on the Zohar, Chai as a symbol has its linkage in the Kabbalah texts to God's attribute of 'Ratzon', or motivation, will, muse. [3]
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 ...
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.