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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.
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]
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 ...
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.
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.
The Zohar (Hebrew: זֹהַר , Zōhar, lit."Splendor" or "Radiance" [a]) is a foundational work of Kabbalistic literature. [1] It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology.
The word "Kabbalah" was used in medieval Jewish texts to mean "tradition", see Abraham Ibn Daud's Sefer Ha-Qabbalah also known as the "Book of our Tradition". "Book of our Tradition" does not refer to mysticism of any kind - it chronicles "our tradition of scholarship and study" in two Babylonian Academies, through the Geonim, into Talmudic ...
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.