View source for Kabbalah

{{Short description|Type of Jewish mysticism}}
{{Other uses|Cabala (disambiguation){{!}}Cabala}}
[[File:Portae Lucis 1516.jpg|thumb|upright=1.2|Latin translation of [[Joseph Gikatilla|Gikatilla's]] ''Shaarei Ora'']]
{{Kabbalah}}
{{Judaism}}
{{Esotericism}}

'''Kabbalah''' or '''Qabalah''' ({{IPAc-en|k|ə|ˈ|b|ɑː|l|ə|,_|ˈ|k|æ|b|ə|l|ə}} {{respell|kə|BAH|lə|,_|KAB|ə|lə}}; {{langx|he|{{Script/Hebrew|קַבָּלָה}}|Qabbālā}}, {{IPA|he|kabaˈla|pron|LL-Q9288 (heb)-YaronSh-קבלה.wav}}; {{lit|act of receiving, acceptation}})<ref>{{cite web|url=http://www.morfix.co.il/%D7%A7%D6%B7%D7%91%D6%B8%D6%BC%D7%9C%D6%B8%D7%94|title=קַבָּלָה|website=/www.morfix.co.il|publisher=Melingo Ltd|access-date=19 November 2014|archive-date=26 March 2016|archive-url=https://web.archive.org/web/20160326071953/http://www.morfix.co.il/%D7%A7%D6%B7%D7%91%D6%B8%D6%BC%D7%9C%D6%B8%D7%94|url-status=live}}</ref>{{Efn|Originally a [[Mishnaic Hebrew]] term for [[Nach (Bible acronym)|Nakh]], the term was commonly used to mean 'received tradition' or 'chain of tradition' by the [[Geonic]] period.}} is an [[esoteric]] method, discipline and [[school of thought]] in [[Jewish mysticism]].<ref name="Ginzberg-1906">{{cite encyclopedia |last1=Ginzberg |first1=Louis |author-link1=Louis Ginzberg |last2=Kohler |first2=Kaufmann |author-link2=Kaufmann Kohler |url=http://jewishencyclopedia.com/articles/3878-cabala |title=Cabala |encyclopedia=[[Jewish Encyclopedia]] |publisher=[[Kopelman Foundation]] |date=1906 |access-date=23 October 2018 |archive-date=4 November 2011 |archive-url=https://web.archive.org/web/20111104154055/http://jewishencyclopedia.com/articles/3878-cabala |url-status=live }}</ref>  It forms the foundation of [[Mysticism|mystical]] religious interpretations within Judaism.<ref name="Ginzberg-1906" /><ref name="Dennis-2014">{{cite web |url=https://reformjudaism.org/what-kabbalah |title=What is Kabbalah? |last=Dennis |first=Geoffrey W. |date=18 June 2014 |website=ReformJudaism.org |publisher=[[Union for Reform Judaism]] |access-date=25 October 2018 |quote=[[History of Judaism|Historians of Judaism]] identify many [[Jewish mysticism|schools of Jewish esotericism]] across time, each with its own unique interests and beliefs. Technically, the term "Kabbalah" applies only to writings that emerged in medieval Spain and southern France beginning in the 13th century.{{nbsp}}[...] Although until today Kabbalah has been the practice of select Jewish "circles," most of what we know about it comes from the many literary works that have been recognized as "mystical" or "esoteric." From these mystical works, scholars have identified many distinctive mystical schools, including the [[Hekhalot literature|Hechalot mystics]], the [[Ashkenazi Hasidim|German Pietists]], the [[Zohar|Zoharic Kabbalah]], the [[Jewish meditation#Abraham Abulafia|ecstatic school]] of [[Abraham Abulafia]], the teachings of [[Isaac Luria]], and [[Chasidism]]. These schools can be categorized further based on individual masters and their disciples. |archive-date=25 April 2015 |archive-url=https://web.archive.org/web/20150425083444/https://reformjudaism.org/what-kabbalah |url-status=live }}</ref> A traditional Kabbalist is called a '''Mekubbal''' ({{langx|he|{{Script/Hebrew|מְקֻובָּל}}|Məqubbāl|receiver|label=none}}).<ref name="Ginzberg-1906" />

[[List of Jewish Kabbalists|Jewish Kabbalists]] originally developed transmissions of the [[primary texts of Kabbalah]] within the realm of [[Jewish tradition]]<ref name="Ginzberg-1906" /><ref name="Dennis-2014" /> and often use classical Jewish scriptures to explain and demonstrate its mystical teachings. Kabbalists hold these teachings to define the inner meaning of both the [[Hebrew Bible]] and traditional [[rabbinic literature]] and their formerly concealed transmitted dimension, as well as to explain the significance of Jewish religious observances.<ref>[http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380313/jewish/Imbued-with-Holiness.htm "Imbued with Holiness"] {{Webarchive|url=https://web.archive.org/web/20101012161542/http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380313/jewish/Imbued-with-Holiness.htm |date=2010-10-12 }} – The relationship of the esoteric to the [[exoteric]] in the fourfold [[Pardes (Jewish exegesis)|Pardes]] interpretation of [[Torah]] and existence. From www.kabbalaonline.org</ref>

Historically, Kabbalah emerged from earlier forms of [[Jewish mysticism]], in 12th- to 13th-century in [[Occitania]], specifically in the [[Languedoc]], among [[Hachmei Provence|Hakhmei Provence]] (re: ''[[Bahir]]''). Shortly afterwards following the movement of Jews from Southern France/Occitania and Spain, it was found in [[Synod of Mainz|Rhineland]] school of [[Judah ben Samuel of Regensburg|Judah the Pious]],<ref>See works by [[Eleazar of Worms]] (eg. his gloss on ''[[Sefer Raziel HaMalakh|Sefer Raziel]]''), Judah of Regensburg et. al. Especially important in the development of Notarikon. For Trachtenberg, the Kabbalah’s medieval European phase really begins here (implying the ''[[Bahir]]'' is reproduced in Provence from elsewhere), but most follow Scholem and other scholars on this question locating the Bahir in Provence as the root of this phase.</ref>  [[Golden age of Jewish culture in Spain|al-Andalus]] (re: ''[[Zohar]]'')<ref name="Ginzberg-1906" /><ref name="Dennis-2014" /> and was reinterpreted during the Jewish mystical renaissance in 16th-century [[Ottoman Palestine]].<ref name="Ginzberg-1906" />{{Clarify|reason=The paragraph up to this point is very difficult to understand.|date=November 2025}} The {{transliteration|he|[[Zohar]]}}, the foundational text of Kabbalah, was authored in the late 13th century, likely by [[Moses de León]].<ref>{{Cite book |last=Ginsburg |first=Christian David |url=https://books.google.com/books?id=GZ5eAAAAcAAJ |title=The Kabbalah: Its Doctrines, Development, and Literature. An Essay, Etc |date=1865 |language=en}}</ref> [[Isaac Luria]] (16th century) is considered the father of contemporary Kabbalah; Lurianic Kabbalah was popularised in the form of [[Hasidic Judaism]] from the 18th century onwards.<ref name="Ginzberg-1906" /> During the 20th century, academic interest in Kabbalistic texts led primarily by the Jewish historian [[Gershom Scholem]] has inspired the development of [[List of Jewish mysticism scholars|historical research on Kabbalah]] in the field of [[Judaic studies]].<ref>{{cite book |editor1-last=Huss |editor1-first=Boaz |editor1-link=Boaz Huss |editor2-first=Marco |editor2-last=Pasi |editor3-first=Kocku von |editor3-last=Stuckrad |editor3-link=Kocku von Stuckrad |date=2010 |title=Kabbalah and Modernity: Interpretations, Transformations, Adaptations |chapter-url=https://books.google.com/books?id=mIGMsLiol7EC&pg=PA1 |location=[[Leiden]] |publisher=[[Brill Publishers]] |pages=1–12 |isbn=978-90-04-18284-4 |chapter=Introduction}}</ref><ref>{{cite encyclopedia |last=Magid |first=Shaul |url=https://plato.stanford.edu/archives/sum2014/entries/scholem/ |title=Gershom Scholem |encyclopedia=[[Stanford Encyclopedia of Philosophy]] |editor=[[Edward N. Zalta]] |publisher=[[Center for the Study of Language and Information]] |date=Summer 2014 |access-date=23 October 2018 |archive-date=13 February 2023 |archive-url=https://web.archive.org/web/20230213115733/https://plato.stanford.edu/archives/sum2014/entries/scholem/ |url-status=live }}</ref>

Though minor works contribute to an understanding of the Kabbalah as an evolving tradition, the primary texts of the major lineage in medieval Jewish tradition are the {{transliteration|he|[[Bahir]], [[Zohar]], [[Pardes Rimonim]],}} and {{transliteration|he|[[Etz Chaim (book)|Etz Chayim ('Ein Sof')]]}}.{{sfnp|Scholem|1995}} The early [[Hekhalot literature]] is acknowledged as ancestral to the sensibilities of this later flowering of the Kabbalah{{sfnmp|1a1=Scholem|1y=1960|2a1=Scholem|2y=1995}} and more especially the {{transliteration|he|[[Sefer Yetzirah]]}} is acknowledged as the antecedent from which all these books draw many of their formal inspirations. The document has striking similarities to a possible antecedent from the Lesser Hekhalot, the ''[[Alphabet of Rabbi Akiva]],'' which in turn  seems to recall a style of responsa by students that arose in the classroom of [[Joshua ben Levi|Joshua ben-Levi]] in [[Shabbat (Talmud)|Tractate Shabbat]].<ref>Shabbat 104a</ref> The ''Sefer Yetzirah'' is a brief document of only a few pages that was written many centuries before the [[High Middle Ages|high]] and [[Late Middle Ages|late medieval]] works (sometime between 200-600CE), detailing an alphanumeric vision of cosmology and may be understood as a kind of prelude to the major phase of Kabbalah.{{sfnp|Scholem|1995}}

== History of Jewish mysticism ==
{{main|History of Jewish mysticism}}{{Jewish mysticism}}

The history of Jewish mysticism encompasses various forms of [[Western esotericism|esoteric]] and spiritual practices aimed at understanding the divine and the hidden aspects of existence.{{sfnp|Scholem|1941}}{{Efn|First published in 1941, ''Major Trends'' remains a historical standard on the subject.}}  This mystical tradition has evolved significantly over millennia, influencing and being influenced by different historical, cultural, and religious contexts. Among the most prominent forms of Jewish mysticism is Kabbalah, which emerged in the 12th century and has since become a central component of Jewish mystical thought.<ref>{{cite book |last=Green |first=Arthur |year=2011 |title=Ehyeh: A Kabbalah for Tomorrow |publisher=Jewish Lights |isbn=978-1580232135}}</ref> Other notable early forms include prophetic and apocalyptic mysticism, which are evident in biblical and post-biblical texts.

The roots of Jewish mysticism can be traced back to the biblical era, with prophetic figures such as [[Elijah]] and [[Ezekiel]] experiencing divine visions and encounters.{{sfnp|Scholem|1977|pp=28-30}} This tradition continued into the apocalyptic period, where texts like [[1 Enoch]] and the [[Book of Daniel]] introduced complex angelology and eschatological themes.{{sfnp|Scholem|1941|loc=ch. 2, pp. 40-52}} The [[Heikhalot|Hekhalot]] and [[Merkavah|Merkabah]] literature, dating from the 2nd century to the early medieval period, further developed these mystical themes, focusing on visionary ascents to the heavenly palaces and the divine chariot.{{sfnp|Scholem|1941|loc=ch. 2, pp. 40-79}}

The medieval period saw the formalization of Kabbalah, particularly in Southern France/[[Occitania]] and Spain.{{sfnp|Scholem|1962|loc=ch.1, pp.12-18}} Foundational texts such as the ''[[Bahir]]'' and the ''[[Zohar]]'' were composed during this time, laying the groundwork for later developments.{{sfnp|Scholem|1941|pp=74-75,157, 156-204}} The Kabbalistic teachings of this era delved deeply into the nature of the divine, the structure of the universe, and the process of creation. Notable Kabbalists like [[Moses de León]] played crucial roles in disseminating these teachings, which were characterized by their profound symbolic and allegorical interpretations of the Torah.

In the early modern period, [[Lurianic Kabbalah]], founded by [[Isaac Luria]] in the 16th century, introduced new metaphysical concepts such as ''[[Tzimtzum]]'' (divine contraction) and ''[[Tikkun olam|Tikkun]]'' (cosmic repair), which have had a lasting impact on Jewish thought.{{sfnp|Scholem|1941|pp=244-286}} The 18th century saw the rise of [[Hasidism]], a movement that integrated Kabbalistic ideas into a popular, revivalist context, emphasizing personal mystical experience and the presence of the divine in everyday life.{{sfnp|Scholem|1941|pp=325-350}}

== Traditions ==
{{See also|Ecstatic Kabbalah|Practical Kabbalah}}
According to the {{transliteration|he|[[Zohar]]}}, a foundational text for kabbalistic thought,<ref>{{Cite web |url=http://reformjudaism.org/what-kabbalah |last=Dennis |first=Geoffrey W. |title=What is Kabbalah? |date=18 June 2014 |publisher=Union for Reform Judaism |website=ReformJudaism.org |access-date=25 October 2018 |archive-date=2 August 2020 |archive-url=https://web.archive.org/web/20200802225752/https://reformjudaism.org/what-kabbalah |url-status=live }}</ref> [[Torah study]] can proceed along four levels of interpretation ([[exegesis]]).<ref>''Shnei Luchot HaBrit'', R. Isaiah Horowitz, ''Toldot Adam'', "Beit Ha-Chokhma", 14.</ref><ref>{{cite encyclopedia |last1=Broydé |first1=Isaac |author-link1=Isaac Broydé |last2=Jacobs |first2=Joseph |author-link2=Joseph Jacobs |url=http://www.jewishencyclopedia.com/articles/15278-zohar |title=Zohar |encyclopedia=[[Jewish Encyclopedia]] |publisher=[[Kopelman Foundation]] |date=1906 |access-date=26 October 2018 |archive-date=24 March 2023 |archive-url=https://web.archive.org/web/20230324223059/https://jewishencyclopedia.com/articles/15278-zohar |url-status=live }}</ref> These four levels are called {{transliteration|he|[[Pardes (Jewish exegesis)|pardes]]}} from their initial letters (PRDS {{lang|he|{{Script/Hebrew|פַּרדֵס}}}}, 'orchard'):

* {{transliteration|he|[[Peshat]]}} ({{langx|he|{{Script/Hebrew|פשט}}|links=no}} {{lit|simple}}): the direct interpretations of meaning.<ref>{{Cite web|url=http://www.jewishencyclopedia.com/articles/12060-peshat|title=PESHAṬ - JewishEncyclopedia.com|website=www.jewishencyclopedia.com|access-date=2019-03-18|archive-date=2023-08-26|archive-url=https://web.archive.org/web/20230826211103/https://www.jewishencyclopedia.com/articles/12060-peshat|url-status=live}}</ref>
* {{transliteration|he|Remez}} ({{lang|he|{{Script/Hebrew|רֶמֶז}}}} {{lit|hint[s]}}): the [[allegory|allegoric]] meanings (through [[allusion]]).
* {{transliteration|he|Derash}} ({{lang|he|{{Script/Hebrew|דְרָשׁ}}}} from the Hebrew {{transliteration|he|darash}}: 'inquire' or 'seek'): [[midrash]]ic (rabbinic) meanings, often with imaginative comparisons with similar words or verses.
* {{transliteration|he|Sod}} ({{lang|he|{{Script/Hebrew|סוֹד}}}}, {{lit|secret|mystery}}): the inner, esoteric ([[Metaphysics|metaphysical]]) meanings, expressed in kabbalah.

Kabbalah is considered by its followers as a necessary part of the study of [[Torah]] – the study of Torah (the [[Tanakh]] and rabbinic literature) being an inherent duty of observant Jews.<ref>{{cite encyclopedia |url=https://www.jewishvirtuallibrary.org/jsource/Judaism/The_Written_Law.html |title=The Written Law – Torah |encyclopedia=Jewish Virtual Library |access-date=2015-09-27 |archive-date=2022-05-21 |archive-url=https://web.archive.org/web/20220521215140/https://www.jewishvirtuallibrary.org/jsource/Judaism/The_Written_Law.html |url-status=live }}</ref>

Modern academic-historical study of Jewish mysticism reserves the term ''kabbalah'' to designate the particular, distinctive doctrines that textually emerged fully expressed in the Middle Ages, as distinct from the earlier [[Merkabah mysticism|Merkabah mystical concepts]] and methods.{{sfnp|Dan|2007|loc=chapters on "The Emergence of Medieval Kabbalah" and "Doctrines of Medieval Kabbalah"}} According to this descriptive categorization, both versions of Kabbalistic theory, the medieval-Zoharic and the early-modern [[Lurianic Kabbalah]] together comprise the Theosophical tradition in Kabbalah, while the [[Jewish meditation|Meditative]]-[[Ecstatic Kabbalah]] incorporates a parallel inter-related Medieval tradition. A third tradition, related but more shunned, involves the magical aims of [[Practical Kabbalah]]. [[Moshe Idel]], for example, writes that these 3 basic models can be discerned operating and competing throughout the whole history of Jewish mysticism, beyond the particular Kabbalistic background of the Middle Ages.{{sfnp|Idel|1995|p=31}} They can be readily distinguished by their basic intent with respect to God:{{citation needed|date=February 2025}}

* The Theosophical or Theosophical-[[Theurgic]] tradition of Theoretical Kabbalah (the main focus of the {{transliteration|he|Zohar}} and Luria) seeks to understand and describe the divine realm using the imaginative and mythic symbols of human psychological experience. As an intuitive conceptual alternative to rationalist [[Jewish philosophy]], particularly [[Maimonides]]' Aristotelianism, this speculation became the central stream of Kabbalah, and the usual reference of the term ''kabbalah''. Its [[Jewish mysticism|theosophy]] also implies the innate, centrally important theurgic influence of human conduct on redeeming or damaging the spiritual realms, as man is a divine microcosm, and the spiritual realms the divine macrocosm. The purpose of traditional theosophical kabbalah was to give the whole of normative [[Judaism|Jewish religious]] practice this mystical metaphysical meaning.{{citation needed|date=February 2025}}
* The [[Jewish meditation|Meditative]] tradition of [[Ecstatic Kabbalah]] (exemplified by [[Abraham Abulafia]] and [[Isaac of Acre]]) strives to achieve a mystical union with God, or nullification of the meditator in God's [[Active intellect]]. Abraham Abulafia's "Prophetic Kabbalah" was the supreme example of this, though marginal in Kabbalistic development, and his alternative to the program of theosophical Kabbalah. Abulafian meditation built upon the philosophy of Maimonides, whose following remained the [[Maimonidean Controversy|rationalist threat]] to theosophical Kabbalists.{{sfnp|Idel|1988b}}
* The [[Magic (supernatural)|Magico-Talismanic]] tradition of [[Practical Kabbalah]] (in often unpublished manuscripts) endeavours to alter both the Divine realms and the World using [[Talisman|practical methods]]. While theosophical interpretations of worship see its redemptive role as harmonising heavenly forces, Practical Kabbalah properly involved [[Magic (supernatural)|white-magical]] acts, and was censored by Kabbalists for only those completely pure of intent, as it relates to lower realms where purity and impurity are mixed. Consequently, it formed a separate minor tradition shunned from Kabbalah. Practical Kabbalah was prohibited by the Arizal until the [[Temple in Jerusalem]] is rebuilt and the required state of ritual purity is attainable.{{sfnp|Ginsburgh|2006|p=31}}

According to Kabbalistic belief, early kabbalistic knowledge was transmitted orally by the Patriarchs, [[Neviim|prophets]], and sages, eventually to be "interwoven" into Jewish religious writings and culture.{{sfnp|Dan|Kiener|1986}} According to this view, early kabbalah was, in around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.<ref>Megillah 14a, Shir HaShirim Rabbah 4:22, Ruth Rabbah 1:2.</ref>{{sfnp|Kaplan|2011|pp=44–48}} Foreign conquests drove the Jewish spiritual leadership of the time (the [[Sanhedrin]]) to hide the knowledge and make it secret, fearing that it might be misused if it fell into the wrong hands.<ref>Yehuda Ashlag; ''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"</ref>

It is hard to clarify with any degree of certainty the exact concepts within kabbalah. There are several different schools of thought with very different outlooks; however, all are accepted as correct.<ref>See ''Shem Mashmaon'' by Shimon Agasi. It is a commentary on Otzrot Haim by Haim Vital. In the introduction he lists five major schools of thought as to how to understand the Haim Vital's understanding of the concept of ''[[Tzimtzum]]''.</ref> Modern [[halakhic]] authorities have tried to narrow the scope and diversity within kabbalah, by restricting study to certain texts, notably {{transliteration|he|Zohar}} and the teachings of Isaac Luria as passed down through [[Hayyim ben Joseph Vital]].<ref>See ''Yechveh Daat'' Vol 3, section 47 by Ovadiah Yosef</ref> However, even this qualification does little to limit the scope of understanding and expression, as included in those works are commentaries on Abulafian writings, {{transliteration|he|Sefer Yetzirah}}, Albotonian writings, and the {{transliteration|he|Berit Menuhah}},<ref>See ''Ktavim Hadashim'' published by Yaakov Hillel of Ahavat Shalom for a sampling of works by Haim Vital attributed to Isaac Luria that deal with other works.</ref> which is known to the kabbalistic elect and which, as described more recently by [[Gershom Scholem]], combined ecstatic with theosophical mysticism. It is therefore important to bear in mind when discussing things such as the {{transliteration|he|[[sephirot]]}} and their interactions that one is dealing with highly abstract concepts that at best can only be understood intuitively.<ref>{{cite news|last=Wagner |first=Matthew |url=https://www.jpost.com/Home/Article.aspx?id=15550 |title=Kabbala goes to yeshiva – Magazine – Jerusalem Post |newspaper=The Jerusalem Post &#124; Jpost.com |publisher=Jpost.com |access-date=2015-09-27}}</ref>

===Jewish and non-Jewish Kabbalah===
{{See also|Christian Cabala|Hermetic Qabalah}}
From the [[Renaissance]] onwards Jewish Kabbalah texts entered non-Jewish culture, where they were studied and translated by [[Christian Hebraists]] and [[Hermeticism|Hermetic]] occultists.{{sfnp|Dan|2007|loc=ch. 5 & 9}} The syncretic traditions of [[Christian Cabala]] and [[Hermetic Qabalah]] developed independently of Judaic Kabbalah, reading the Jewish texts as universalist ancient wisdom preserved from the [[Gnostic]] traditions of antiquity.{{sfnp|Scholem|1962}} Both adapted the Jewish concepts freely from their Jewish understanding, to merge with multiple other theologies, religious traditions and magical associations. With the decline of Christian Cabala in the [[Age of Enlightenment|Age of Reason]], Hermetic Qabalah continued as a central underground tradition in [[Western esotericism]]. Through these non-Jewish associations with magic, [[alchemy]] and divination, Kabbalah acquired some popular [[occult]] connotations forbidden within Judaism, where Jewish Practical Kabbalah was a minor, permitted tradition restricted for a few elite. Today, many publications on Kabbalah belong to the non-Jewish [[New Age]] and occult traditions of Cabala, rather than giving an accurate picture of Judaic Kabbalah.{{sfnp|Jacobs|1995|loc=Entry: Kabbalah}} Instead, academic and traditional Jewish publications now translate and study Judaic Kabbalah for wide readership.

== Concepts ==
The definition of Kabbalah varies according to the tradition and aims of those following it.{{sfnp|Dan|2007|pp=[https://archive.org/details/kabbalahveryshor00danj_0/page/1 1–11]}} According to its earliest and original usage in ancient Hebrew it means 'reception' or 'tradition', and in this context it tends to refer to any sacred writing composed after (or otherwise outside of) the five books of the Torah.{{sfnp|Scholem|1974|p=6}} After the Talmud is written, it refers to the Oral Law (both in the sense of the 'Talmud' itself and in the sense of continuing dialog and thought devoted to the scripture in every generation).{{sfnp|Scholem|1974|p=6}} In the much later writings of Eleazar of Worms (c. 1350), it refers to [[theurgy]] or the conjuring of demons and angels by the invocation of their secret names.{{sfnp|Scholem|1974|p=6}} 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 Chaim|Etz Hayim]]'' etc.{{sfnp|Scholem|1974|p=6}} In these books the word Kabbalah is used in manifold new senses. During this major phase it refers to the continuity of revelation in every generation, on the one hand, while also suggesting the necessity of revelation to remain concealed and secret or esoteric in every period by formal requirements native to sacred truth.{{sfnp|Scholem|1974|p=6}} When the term Kabbalah is used to refer to a canon of secret mystical books by medieval Jews, these aforementioned books and other works in their constellation are the books and the literary sensibility to which the term refers.{{sfnp|Scholem|1974|p=6}}  Even later the word is adapted or appropriated in [[Western esotericism]] ([[Christian Kabbalah]] and [[Hermetic Qabalah]]), where it influences the tenor and aesthetics of European occultism practiced by gentiles or non-Jews. But above all, Jewish Kabbalah is a set of sacred and magical teachings meant to explain the relationship between the unchanging, eternal [[God in Judaism|God]]—the mysterious ''[[Ein Sof]]'' ({{lang|he|{{Script/Hebrew|אֵין סוֹף}}}}, 'The Infinite')<ref name="Jewish Virtual Library-2018">{{cite web |url=https://www.jewishvirtuallibrary.org/ein-sof |title=Ein-Sof |author=<!--Not stated--> |date=2018 |website=[[Jewish Virtual Library]] |publisher=American–Israeli Cooperative Enterprise (AICE) |quote='''EIN-SOF''' (Heb. אֵין סוֹף; "The Infinite," lit. that which is boundless), name given in Kabbalah to God transcendent, in His pure essence: God in Himself, apart from His relationship to the created world. Since [[Names of God in Judaism|every name which was given to God]] referred to one of the characteristics or attributes by which He revealed Himself to His creatures, or which they ascribed to Him, there is no name or epithet for God from the point of view of His own being. Consequently, when the kabbalists wanted to be precise in their language they abstained from using names like ''[[Elohim]]'', the [[Tetragrammaton]], "the Holy One, blessed be He," and others. These names are all found either in the [[Torah|Written]] or the [[Talmud|Oral Law]]. The Torah, however, refers only to God's manifestations and not to God's own being which is above and beyond His relationship to the created world. Therefore, neither in the [[Tanakh|Bible]], nor in [[Rabbinic literature|rabbinic tradition]] was there a term which could fulfill the need of the kabbalists in their speculations on the nature of God. "Know that ''Ein-Sof'' is not alluded to either in the Pentateuch, the Prophets, or the Hagiographa, nor in the writings of the rabbis. But the mystics had a vague tradition about it" (''Sefer Ma'arekhet ha-Elohut''). The term ''Ein-Sof'' is found in [[Primary texts of Kabbalah|kabbalistic literature]] after 1200. |access-date=2018-10-23 |archive-date=2017-02-02 |archive-url=https://web.archive.org/web/20170202204741/https://www.jewishvirtuallibrary.org/ein-sof |url-status=live }}</ref><ref>{{cite web|url=http://www.morfix.co.il/%D7%90%D7%99%D7%A0%D7%A1%D7%95%D7%A3|title=אינסוף|website=Morfix, מורפיקס|publisher=Melingo Ltd|access-date=19 November 2014|archive-date=27 February 2019|archive-url=https://web.archive.org/web/20190227120824/http://www.morfix.co.il/%D7%90%D7%99%D7%A0%D7%A1%D7%95%D7%A3|url-status=live}}</ref>—and the mortal, finite [[universe]] (God's [[Genesis creation narrative|creation]]).<ref name="Ginzberg-1906"/><ref name="Jewish Virtual Library-2018"/>

=== Concealed and revealed God ===
{{more footnotes needed|date=February 2025}}[[File:Ein sof.png|thumb|Metaphorical scheme of emanated spiritual worlds within the ''Ein Sof'']]
{{See also|Atzmus|Anthropomorphism in Kabbalah}}
The nature of the divine prompted kabbalists to envision two aspects to God: (a) God in essence, absolutely [[Divine transcendence|transcendent]], unknowable, limitless [[divine simplicity]] beyond revelation, and (b) God in manifestation, the revealed persona of God through which he creates, sustains, and relates to humankind. Kabbalists speak of the first as ''[[Ein Sof|Ein/Ayn Sof]]'' (אין סוף "the infinite/endless", literally "there is no end"). Of the impersonal ''Ein Sof,'' nothing can be grasped. However, the second aspect of divine emanations, accessible to human perception, dynamically interacting throughout spiritual and physical existence, reveal the divine [[divine immanence|immanently]], and are bound up in the life of man. Kabbalists believe that these two aspects are not contradictory but complement one another, emanations [[mysticism|mystically]] revealing the concealed mystery from within the [[Godhead in Judaism|Godhead]].{{citation needed|date=February 2025}}

As a term describing the Infinite Godhead beyond Creation, Kabbalists viewed the ''Ein Sof'' itself as too sublime to be referred to directly in the Torah. It is not a [[Names of God in Judaism|Holy Name in Judaism]], as no name could contain a revelation of the Ein Sof. Even terming it "No End" is an inadequate representation of its true nature, the description only bearing its designation in relation to Creation. However, the Torah does narrate God speaking in the first person, most memorably the first word of the [[Ten Commandments]], a reference without any description or name to the simple [[Atzmus|Divine essence]] (termed also ''Atzmus Ein Sof'' – Essence of the Infinite) beyond even the duality of Infinitude/Finitude. In contrast, the term Ein Sof describes the Godhead as Infinite lifeforce first cause, continuously keeping all Creation in existence. The [[Zohar]] reads the [[Genesis creation narrative|first words of Genesis]], ''BeReishit Bara Elohim – In the beginning God created'', as "''With'' (the level of) ''Reishit (Beginning)'' (the Ein Sof) ''created [[Elohim]]'' (God's manifestation in creation)":<ref>Zohar I, 15a English translation from '' Jewish Mysticism&nbsp;– An Anthology'', Dan Cohn-Sherbok, Oneworld pub, p.120-121</ref>

{{blockquote|At the very beginning the King made engravings in the supernal purity. A spark of blackness emerged in the sealed within the sealed, from the mystery of the Ayn Sof, a mist within matter, implanted in a ring, no white, no black, no red, no yellow, no colour at all. When He measured with the standard of measure, He made colours to provide light. Within the spark, in the innermost part, emerged a source, from which the colours are painted below; it is sealed among the sealed things of the mystery of Ayn Sof. It penetrated, yet did not penetrate its air. It was not known at all until, from the pressure of its penetration, a single point shone, sealed, supernal. Beyond this point nothing is known, so it is called ''reishit'' (beginning): the first word of all ...}}

The structure of emanations has been described in various ways: [[Sephirot]] (divine attributes) and [[Partzufim]] (divine "faces"), [[Ohr]] (spiritual light and flow), [[Names of God in Judaism|Names of God]] and the supernal [[Torah]], [[Four Worlds|Olamot]] (Spiritual Worlds), a [[Tree of life (Kabbalah)|Divine Tree]] and [[Adam Kadmon|Archetypal Man]], [[Merkabah mysticism|Angelic Chariot and Palaces]], male and female, enclothed layers of reality, inwardly holy vitality and external Kelipot shells, [[613 commandments|613 channels]] ("limbs" of the King) and the divine Souls of [[Adam|Man]]. These symbols are used to describe various levels and aspects of Divine manifestation, from the ''[[Ohr|Pnimi]]'' (inner) dimensions to the ''[[Ohr|Hitzoni]]'' (outer).{{citation needed|date=August 2016}} It is solely in relation to the emanations, certainly not the [[Ein Sof]] Ground of all Being, that Kabbalah uses [[Anthropomorphism in Kabbalah|anthropomorphic symbolism]] to relate psychologically to divinity. Kabbalists debated the validity of anthropomorphic symbolism, between its disclosure as mystical allusion, versus its instrumental use as allegorical metaphor; in the language of the Zohar, symbolism "touches yet does not touch" its point.<ref>As Zohar I, 15a continues: "Zohar-Radiance, Concealed of the Concealed, struck its aura. The aura touched and did not touch this point."</ref>{{primary source inline|date=February 2025}}

=== Sephirot ===
{{Main|Sefirot}}
[[File:Sefiroticky strom.jpg|thumb|Scheme of descending [[Sephirot]] in three columns, as a tree with roots above and branches below]]
The ''Sephirot'' (also spelled "sefirot"; singular ''sefirah'') are the ten emanations and attributes of God with which he continually sustains the existence of the universe. These emanations are viewed as parts of God's divine nature, which reveal themselves in different ways. The Zohar and other Kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the ''Ein Sof'' until their manifestation in the mundane world. In particular, Moses ben Jacob Cordovero (known as "the Ramak"), describes how God emanated the myriad details of finite reality out of the absolute unity of Divine light via the ten sephirot, or vessels.{{sfnp|Ginsburgh|2006|p=6}}

{{anchor|Ten Sephirot as process of Creation}}
====Ten sephirot as process of creation====
According to Lurianic cosmology, the ''sephirot'' correspond to various levels of creation (ten ''sephirot'' in each of the Four Worlds, and four worlds within each of the larger four worlds, each containing ten ''sephirot'', which themselves contain ten ''sephirot'', to an infinite number of possibilities),<ref>See ''Otzrot Haim: Sha'ar TNT"A'' for a short explanation. The vast majority of the Lurianic system deals only with the complexities found in the world of Atzilut as is explained in the introductions to both Otzrot Haim and Eitz Haim.</ref> and are emanated from the Creator for the purpose of creating the universe. The ''sephirot'' are considered revelations of the Creator's will (''ratzon''),<ref>''The Song of the Soul'', Yechiel Bar-Lev, p.73</ref> and they should not be understood as ten different "gods" but as ten different ways the one God reveals his will through the Emanations. It is not God who changes but the ability to perceive God that changes.{{citation needed|date=February 2025}}

{{anchor|Ten Sephirot as process of ethics}}
==== Ten Sephirot as process of ethics ====
[[File:Shefa Tal.png|thumb|In the 16–17th centuries Kabbalah was popularised through a new genre of ethical literature, related to Kabbalistic meditation]]

Divine creation by means of the Ten Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, and Gevurah is the Moral Justification of Justice and both are mediated by Mercy which is Rachamim. However, these pillars of morality become immoral once they become extremes. When Loving-Kindness becomes extreme it can lead to sexual depravity and lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture and the Murder of innocents and unfair punishment.{{citation needed|date=February 2025}}

"Righteous" humans (''tzadikim'' plural of [[Tzadik]]) ascend these ethical qualities of the ten ''sephirot'' by doing righteous actions. If there were no righteous humans, the blessings of God would become completely hidden, and creation would cease to exist. While real human actions are the "Foundation" (''[[Yesod]]'') of this universe (''[[Malchut]]''), these actions must accompany the conscious intention of compassion. Compassionate actions are often impossible without faith (''Emunah''), meaning to trust that God always supports compassionate actions even when God seems hidden. Ultimately, it is necessary to show compassion toward oneself too in order to share compassion toward others. This "selfish" enjoyment of God's blessings but only in order to empower oneself to assist others is an important aspect of "Restriction", and is considered a kind of [[Golden mean (philosophy)|golden mean]] in kabbalah, corresponding to the ''sefirah'' of Adornment ([[Tiferet]]) being part of the "Middle Column".{{citation needed|date=February 2025}}

Moses ben Jacob Cordovero, wrote ''[[Tomer Devorah]]'' (''Palm Tree of Deborah''), in which he presents an ethical teaching of Judaism in the kabbalistic context of the ten ''sephirot''. ''Tomer Devorah'' has become also a foundational [[Musar literature|Musar text]].{{sfnp|Laenen|2001|p=164}}

=== Partzufim ===
{{Main|Partzufim}}
The most esoteric [[Idrot]] sections of the classic Zohar make reference to [[Hypostasis (philosophy and religion)|hypostatic]] male and female ''[[Partzufim]]'' (Divine Personas) displacing the Sephirot, manifestations of God in particular [[Anthropomorphism in Kabbalah|Anthropomorphic]] symbolic personalities based on [[Pardes (Jewish exegesis)|Biblical esoteric exegesis]] and [[midrash]]ic narratives. Lurianic Kabbalah places these at the centre of our existence, rather than earlier Kabbalah's Sephirot, which Luria saw as broken in Divine crisis. In light of contemporary cognitive perspectives, the Partzuf symbols could be seen as representing [[Jungian archetypes]] of the [[collective unconscious]], reflecting a psychologised progression from youth to sage in therapeutic healing back to the infinite Ein Sof/Unconscious.<ref>{{Cite web|url=http://newkabbalah.com/index3.html|title=Kabbalah: New Kabbalah|access-date=2020-02-07|archive-date=2020-01-29|archive-url=https://web.archive.org/web/20200129075105/http://www.newkabbalah.com/index3.html|url-status=live}}</ref>

=== Descending spiritual worlds ===
{{Main|Four Worlds|Seder hishtalshelus}}
Medieval Kabbalists believed that all things are linked to God through these [[Emanationism|emanations]], making all levels in creation part of one great, gradually descending [[chain of being]]. Through this any lower creation reflects its particular roots in supernal divinity. Kabbalists agreed with the [[divine transcendence]] described by [[Jewish philosophy]], but as only referring to the ''[[Ein Sof]]'' unknowable Godhead. They reinterpreted the [[Theism|theistic]] philosophical concept of creation from nothing, replacing God's creative act with [[Panentheism|panentheistic]] continual self-emanation by the mystical [[Ayin and Yesh|Ayin]] Nothingness/No-thing sustaining all spiritual and physical realms as successively more corporeal garments, veils and condensations of [[divine immanence]]. The innumerable levels of descent divide into [[Four Worlds|Four comprehensive spiritual worlds]], ''[[Atziluth]]'' ("Closeness" – Divine Wisdom), ''[[Beri'ah|Beriah]]'' ("Creation" – Divine Understanding), ''[[Yetzirah]]'' ("Formation" – Divine Emotions), ''[[Assiah]]'' ("Action" – Divine Activity), with a preceding Fifth World ''[[Adam Kadmon]]'' ("Primordial Man" – Divine Will) sometimes excluded due to its sublimity. Together the whole spiritual heavens form the Divine Persona/[[Adam Kadmon#Gnosticism|Anthropos]].{{citation needed|date=February 2025}}

Hasidic thought extends the divine immanence of Kabbalah by holding that God is all that really exists, all else being completely undifferentiated from God's perspective. This view can be defined as [[Acosmism|acosmic]] [[Monism|monistic]] panentheism. According to this philosophy, God's existence is higher than anything that this world can express, yet he includes all things of this world within his divine reality in perfect unity, so that the creation effected no change in him at all. This paradox as seen from dual human and divine perspectives is dealt with at length in [[Chabad philosophy|Chabad texts]].{{sfnp|Wineberg|1998|loc=chs. 20–21}}

=== Origin of evil ===
[[File:Kaphtziel.jpg|thumb|[[Amulet]] from the 15th century. Theosophical kabbalists, especially Luria, censored contemporary Practical Kabbalah, but allowed amulets by Sages<ref>{{cite web |url=http://www.inner.org/kabbalah/beginner/practical.htm |title=Beginner Level Kabbalah: What is Practical Kabbalah? |publisher=Inner.org |date=2014-02-24 |access-date=2015-09-27 |archive-date=2015-09-28 |archive-url=https://web.archive.org/web/20150928135118/http://www.inner.org/kabbalah/beginner/practical.htm |url-status=live }}</ref>]]
Among problems considered in the Hebrew Kabbalah is the theological issue of the nature and origin of evil. In the views of some Kabbalists this conceives "evil" as a "quality of God", asserting that negativity enters into the essence of the Absolute. In this view it is conceived that the Absolute needs evil to "be what it is", i.e., to exist.<ref>{{cite web|first=Piero|last=Cantoni|title=Demonology and Praxis of Exorcism and of the Liberation Prayers", in Fides Catholica 1|year=2006|url=https://www.scribd.com/doc/5555670/Pietro-CantoniTeologia-dell-esorcismo|url-status=dead|archive-url=https://web.archive.org/web/20111105115936/http://www.scribd.com/doc/5555670/Pietro-CantoniTeologia-dell-esorcismo|archive-date=2011-11-05}}</ref> Foundational texts of Medieval Kabbalism conceived evil as a demonic parallel to the holy, called the ''Sitra Achra'' (the "Other Side"), and the ''[[qlippoth]]'' (the "shells/husks") that cover and conceal the holy, are nurtured from it, and yet also protect it by limiting its revelation. Scholem termed this element of the Spanish Kabbalah a "Jewish gnostic" motif, in the sense of dual powers in the divine realm of manifestation. In a radical notion, the root of evil is found within the 10 holy Sephirot, through an imbalance of [[Gevurah]], the power of "Strength/Judgement/Severity".{{sfnp|Scholem|1974}}

Gevurah is necessary for Creation to exist as it counterposes [[Chesed (Kabbalah)|Chesed]] ("loving-kindness"), restricting the unlimited divine bounty within suitable vessels, so forming the Worlds. However, if man sins (actualising impure judgement within his soul), the supernal Judgement is reciprocally empowered over the Kindness, introducing disharmony among the Sephirot in the divine realm and exile from God throughout Creation. The demonic realm, though illusory in its holy origin, becomes the real apparent realm of impurity in lower Creation. In the [[Zohar]], the sin of Adam and Eve (who embodied [[Adam Kadmon]] below) took place in the spiritual realms. Their sin was that they separated the [[Tree of knowledge of good and evil|Tree of knowledge]] (10 [[sefirot]] within [[Malkuth]], representing [[Divine immanence]]), from the [[Tree of life (biblical)|Tree of life]] within it (10 sefirot within [[Tiferet]], representing [[Divine transcendence]]). This introduced the false perception of duality into lower creation, an external [[Qlippoth|Tree of Death]] nurtured from holiness, and an [[Adam Belial]] of impurity.<ref>''The Tree of Life – Kuntres Eitz HaChayim'', A classic chassidic treatise on the mystic core of spiritual vitality. [[Sholom Dovber Schneersohn]], translated by Eliyahu Touger, Sichos in English</ref> In Lurianic Kabbalah, evil originates from a primordial shattering of the sephirot of God's Persona before creation of the [[Four Worlds|stable spiritual worlds]], mystically represented by the 8 [[List of rulers of Edom|Kings of Edom]] (the derivative of [[Gevurah]]) "who died" before any king reigned in Israel from [[Vayishlach|Genesis 36]]. In the divine view from above within Kabbalah, emphasised in [[Hasidic]] [[Panentheism]], the appearance of duality and pluralism below dissolves into the absolute [[Monism]] of God, psychologising evil.<ref>[[Tanya (Judaism)|Tanya]] chapter 29: "In truth there is no substance whatever in the sitra achra, wherefore it is compared to darkness which has no substance whatever and, consequently is banished in the presence of light.....although it possesses abundant vitality, nevertheless has no vitality of its own, G‑d forbid, but derives it from the realm of holiness.... Therefore it is completely nullified in the presence of holiness, as darkness is nullified before physical light, except that in regard to the holiness of the divine soul in man, the Holy One blessed be He, has given the animal soul permission and ability to raise itself in order that man should be challenged to overcome it and to humble it by his abhorring in himself that which is despicable. And "Through the impulse from below comes an impulse from Above", fulfilling "Thence will I bring thee down, saith the Lord", depriving it of its dominion and power and withdrawing from it the strength and authority which had been given it to rise up against the light of the holiness of the divine soul"</ref> Though impure below, what appears as evil derives from a divine blessing too high to be contained openly.<ref>{{cite web| url = https://www.chabad.org/library/tanya/tanya_cdo/aid/1028980/jewish/Chapter-26.htm| title = Tanya chapter 26| access-date = 2020-03-08| archive-date = 2020-08-02| archive-url = https://web.archive.org/web/20200802200834/https://www.chabad.org/library/tanya/tanya_cdo/aid/1028980/jewish/Chapter-26.htm| url-status = live}}</ref> The mystical task of the [[Tzadik|righteous]] in the Zohar is to reveal this concealed Divine Oneness and absolute good, to "convert bitterness into sweetness, darkness into light".{{quote without source|date=February 2025}}

=== Role of Man ===
[[File:ציון רבי יוסף קארו.JPG|thumb|[[Joseph Karo]]'s role as both legalist and mystic underscores Kabbalah's spiritualisation of normative Jewish observance]]
Kabbalistic doctrine gives man the central role in Creation, as his soul and body correspond to the supernal divine manifestations. In the Christian Kabbalah this scheme was universalised to describe ''harmonia mundi'', the harmony of Creation within man.{{sfnp|Dan|2007|loc=chapter on "Christian Kabbalah"}} In Judaism, it gave a profound spiritualisation of Jewish practice. While the kabbalistic scheme gave a radically innovative, though conceptually continuous, development of mainstream Midrashic and Talmudic rabbinic notions, kabbalistic thought underscored and invigorated conservative Jewish observance. The esoteric teachings of kabbalah gave the traditional mitzvot observances the central role in spiritual creation, whether the practitioner was learned in this knowledge or not. Accompanying normative Jewish observance and worship with elite mystical kavanot intentions gave them [[theurgic]] power, but sincere observance by common folk, especially in the Hasidic popularisation of kabbalah, could replace esoteric abilities. Many kabbalists were also leading legal figures in Judaism, such as Nachmanides and [[Joseph Karo]].{{citation needed|date=February 2025}}

Medieval kabbalah elaborates particular reasons for each Biblical [[mitzvah]], and their role in harmonising the supernal divine flow, uniting masculine and feminine forces on High. With this, the feminine Divine presence in this world is drawn from exile to the Holy One Above. The [[613 mitzvot]] are embodied in the organs and soul of man. Lurianic Kabbalah incorporates this in the more inclusive scheme of Jewish messianic rectification of exiled divinity. Jewish mysticism, in contrast to Divine transcendence rationalist human-centred reasons for Jewish observance, gave Divine-immanent providential cosmic significance to the daily events in the worldly life of man in general, and the spiritual role of Jewish observance in particular.{{citation needed|date=February 2025}}

=== Levels of the soul ===
[[File:Abraham abulafia.jpg|120px|thumb|Building on Kabbalah's conception of the soul, [[Abraham Abulafia]]'s meditations included the "inner illumination of" the human form<ref>Otzar Eden Ganuz, Oxford Ms. 1580, fols. 163b-164a; see also Hayei Haolam Haba, Oxford 1582, fol. 12a.</ref>]]
The Kabbalah posits that the human soul has three elements: the ''nefesh'', ''ru'ach'', and ''neshamah''. The ''nefesh'' is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but can be developed over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the three parts of the soul is as follows:{{sfnmp|1a1=Kaplan|1y=1990|2a1=Kaplan|2y=1995}}

* ''[[Nephesh|Nefesh]]'' (נֶפֶשׁ): the lower part, or "animal part", of the soul. It is linked to instincts and bodily cravings. This part of the soul is provided at birth.
* ''[[Holy Spirit in Judaism|Ruach]]'' (רוּחַ): the middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil.
* ''Neshamah'' (נְשָׁמָה): the higher soul, or "super-soul". This separates man from all other life-forms. It is related to the intellect and allows man to enjoy and benefit from the afterlife. It allows one to have some awareness of the existence and presence of God.
* ''Chayyah'' (חיה): The part of the soul that allows one to have an awareness of the divine life force itself.
* ''Yehidah'' (יחידה): The highest plane of the soul, in which one can achieve as full a union with God as is possible.

=== Reincarnation ===
{{Main|Gilgul}}
[[Reincarnation]], the transmigration of the soul after death, was introduced into Judaism as a central esoteric tenet of Kabbalah from the Medieval period onwards, called Gilgul neshamot ("cycles of the soul"). The concept does not appear overtly in the Hebrew Bible or classic rabbinic literature, and was rejected by various Medieval Jewish philosophers. However, the Kabbalists explained a number of scriptural passages in reference to Gilgulim. The concept became central to the later Kabbalah of Isaac Luria, who systemised it as the personal parallel to the cosmic process of rectification. Through Lurianic Kabbalah and Hasidic Judaism, reincarnation entered popular Jewish culture as a literary motif.<ref>{{Cite web|url=https://www.myjewishlearning.com/article/reincarnation-the-transmigration-of-a-jewish-idea/|title=What Judaism Says About Reincarnation|access-date=2018-02-01|archive-date=2023-04-17|archive-url=https://web.archive.org/web/20230417183224/https://www.myjewishlearning.com/article/reincarnation-the-transmigration-of-a-jewish-idea/|url-status=live}}</ref>

=== Tzimtzum, Shevirah and Tikkun ===
{{Main|Lurianic Kabbalah}}
[[File:PikiWiki Israel 11324 The city wore white.jpg|thumb|16th-century graves of [[Safed]], [[Galilee]]. The messianic focus of its mystical renaissance culminated in Lurianic thought.]]
''[[Tzimtzum]]'' (Constriction/Concentration) is the primordial cosmic act whereby God "contracted" His infinite light, leaving a "void" into which the light of existence was poured. This allowed the emergence of independent existence that would not become nullified by the pristine Infinite Light, reconciling the unity of the ''Ein Sof'' with the plurality of creation. This changed the first creative act into one of withdrawal/exile, the antithesis of the ultimate Divine Will. In contrast, a new emanation after the Tzimtzum shone into the vacuum to begin creation, but led to an initial instability called ''[[Tohu and Tikun|Tohu]]'' (Chaos), leading to a new crisis of ''Shevirah'' (Shattering) of the sephirot vessels. The shards of the broken vessels fell down into the lower realms, animated by remnants of their divine light, causing primordial exile within the Divine Persona before the creation of man. Exile and enclothement of higher divinity within lower realms throughout existence requires man to complete the ''[[Tikkun olam]]'' (Rectification) process. Rectification Above corresponds to the reorganization of the independent sephirot into relating ''Partzufim'' (Divine Personas), previously referred to obliquely in the Zohar. From the catastrophe stems the possibility of self-aware Creation, and also the ''Kelipot'' (Impure Shells) of previous Medieval kabbalah. The metaphorical [[Anthropomorphism in Kabbalah|anthropomorphism]] of the partzufim accentuates the sexual unifications of the redemption process, while [[Gilgul]] reincarnation emerges from the scheme. Uniquely, Lurianism gave formerly private mysticism the urgency of Messianic social involvement.{{citation needed|date=February 2025}}

According to interpretations of Luria, the catastrophe stemmed from the "unwillingness" of the residue imprint after the Tzimtzum to relate to the new vitality that began creation. The process was arranged to shed and harmonise the Divine Infinity with the latent potential of evil.{{sfnp|Dan|2007|p={{page needed|date=July 2024}}}} The creation of [[Adam]] would have redeemed existence, but his sin caused new shevirah of Divine vitality, requiring the Giving of the Torah to begin Messianic rectification. Historical and individual history becomes the narrative of reclaiming exiled Divine sparks.{{citation needed|date=February 2025}}

=== Linguistic mysticism and the mystical Torah ===
Kabbalistic thought extended [[Hebrew Bible|Biblical]] and [[Midrash]]ic notions that God enacted Creation through the Hebrew language and through the [[Torah]] into a full linguistic mysticism.<ref>{{Cite journal |last1=Scholem |first1=Gershom |last2=Pleasance |first2=Simon |date=1972-09-01 |title=The Name of God and the Linguistic Theory of the Kabbala |url=https://journals.sagepub.com/doi/abs/10.1177/039219217202007903 |journal=Diogenes |language=EN |volume=20 |issue=79 |pages=59–80 |doi=10.1177/039219217202007903 |issn=0392-1921|url-access=subscription }}</ref> In this, every Hebrew letter, word, number, even accent on words of the Hebrew Bible contain [[Jewish mystical exegesis|Jewish mystical meanings]], describing the spiritual dimensions within exoteric ideas, and it teaches the [[hermeneutic]] methods of interpretation for ascertaining these meanings. [[Names of God in Judaism]] have further prominence, though infinite meaning turns the whole Torah into a Divine name. As the Hebrew name of things is the channel of their lifeforce, parallel to the sephirot, so concepts such as "holiness" and "[[mitzvot]]" embody ontological Divine immanence, as God can be known in manifestation as well as transcendence. The infinite potential of meaning in the Torah, as in the ''Ein Sof'', is reflected in the symbol of the two trees of the Garden of Eden; the Torah of the [[Tree of the knowledge of good and evil|Tree of Knowledge]] is the external, finite [[Halachic]] Torah, enclothed within which the mystics perceive the unlimited infinite plurality of meanings of the Torah of the [[Tree of life (biblical)|Tree of Life]]. In Lurianic terms, each of the 600,000 root souls of Israel find their own interpretation in Torah, as "God, the Torah and Israel are all One".{{sfnp|Scholem|1941|pp=210}}<ref name="ReferenceA">Moshe Cordovero, ''Or Ha-Hammah'' on Zohar III, 106a</ref>

{{blockquote|The reapers of the Field are the Comrades, masters of this wisdom, because ''Malkhut'' is called the Apple Field, and She grows sprouts of secrets and new meanings of Torah. Those who constantly create new interpretations of Torah are the ones who reap Her.<ref name="ReferenceA">Moshe Cordovero, ''Or Ha-Hammah'' on Zohar III, 106a</ref>}}

As early as the 1st century BCE Jews believed that the Torah and other canonical texts contained encoded messages and hidden meanings.<ref>{{Cite web |title=Bereshit Rabbah 1:10-1:11 et. al |url=https://www.sefaria.org/Bereshit_Rabbah.1.1?lang=bi |access-date=2025-04-15 |website=www.sefaria.org}}</ref> [[Gematria]] is one method for discovering its hidden meanings. In this system, each Hebrew letter also represents a number. 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.{{sfnp|Scholem|1941|pp=158, 208-209}}

In contemporary interpretation of kabbalah, Sanford Drob makes cognitive sense of this linguistic mythos by relating it to [[postmodern philosophy|postmodern philosophical]] concepts described by [[Jacques Derrida]] and others, where all reality embodies narrative texts with infinite plurality of meanings brought by the reader. In this dialogue, kabbalah survives the nihilism of [[Deconstruction]] by incorporating its own Lurianic ''Shevirah'', and by the dialectical paradox where man and God imply each other.{{sfnp|Drob|2009}}

== Cognition, mysticism, or values ==
{{more footnotes needed|date=February 2025}}[[File:Jewish swastika.jpg|thumb|A [[swastika]] composed of Hebrew letters as a mystical symbol from the Jewish Kabbalistic work ''Parashat Eliezer'', from the 18th century or earlier]]

===Kabbalists as mystics===

The founder of the academic study of Jewish mysticism, [[Gershom Scholem]], privileged an intellectual view of the nature of Kabbalistic [[symbols]] as [[dialectic]] [[Theosophy (disambiguation)|Theosophical]] speculation. In contrast, contemporary scholarship of [[Moshe Idel]] and [[Elliot R. Wolfson]] has opened a [[Phenomenology of religion|phenomenological]] understanding of the [[mysticism|mystical]] nature of Kabbalistic experience, based on a close reading of the historical texts. Wolfson has shown that among the closed elite circles of mystical activity, medieval Theosophical Kabbalists held that an intellectual view of their symbols was secondary to the experiential. In the context of medieval [[Jewish philosophy|Jewish philosophical]] debates on the role of imagination in Biblical prophecy, and essentialist versus instrumental kabbalistic debates about the relation of [[sephirot]] to God, they saw [[Jewish meditation|contemplation on the sephirot]] as a vehicle for prophecy. Judaism's ban on physical iconography, along with anthropomorphic metaphors for Divinity in the [[Hebrew Bible]] and [[midrash]], enabled their internal visualisation of the Divine sephirot Anthropos in imagination. Disclosure of the aniconic in iconic internal psychology, involved sublimatory revelation of Kabbalah's sexual unifications. Previous academic distinction between ''Theosophical'' versus Abulafian ''[[Abraham Abulafia|Ecstatic-Prophetic Kabbalah]]'' overstated their division of aims, which revolved around visual versus verbal/auditory views of prophecy.{{sfnp|Wolfson|1994|loc=Chapter 6 Visionary Gnosis and the Role of the Imagination in Theosophic Kabbalah}} In addition, throughout the history of Judaic Kabbalah, the greatest mystics claimed to receive new teachings from [[Elijah the Prophet]], the souls of earlier sages (a purpose of [[Yichudim|Lurianic meditation]] prostrated on the graves of Talmudic [[Tannaim]], [[Amoraim]] and Kabbalists), the soul of the [[mishnah]], ascents during sleep, heavenly messengers, etc. A tradition of [[parapsychology]] abilities, [[psychic]] knowledge, and [[theurgic]] intercessions in heaven for the community is recounted in the [[hagiography|hagiographic]] works ''Praises of [[Isaac Luria|the Ari]]'', ''Praises of the [[Baal Shem Tov|Besht]]'', and in many other Kabbalistic and [[Hasidic]] tales. Kabbalistic and [[Hasidic thought|Hasidic]] texts are concerned to apply themselves from [[Jewish mystical exegesis|exegesis]] and theory to spiritual practice, including [[Holy Spirit in Judaism|prophetic]] drawing of new mystical revelations in Torah. The mythological symbols Kabbalah uses to answer philosophical questions, themselves invite [[mysticism|mystical]] contemplation, [[intuition|intuitive]] apprehension and [[psychology|psychological]] engagement.<ref>{{harvp|Scholem|1995|loc=First lecture: General Characteristics of Jewish Mysticism}}, discusses the difference between [[symbol]]ism used by Kabbalah, and [[allegory]] used by philosophy. Allegory dispenses with the analogue once grasped. Symbolism, akin to mystical experience, retains the symbol as the best way to express an inexpressible truth beyond itself.</ref>

=== Paradoxical coincidence of opposites ===
In bringing Theosophical Kabbalah into contemporary intellectual understanding, using the tools of modern and postmodern [[philosophy]] and [[psychology]], Sanford Drob shows philosophically how every symbol of the Kabbalah embodies the simultaneous [[dialectical]] paradox of mystical ''[[Coincidentia oppositorum]]'', the conjoining of two opposite dualities.<ref>[http://www.newkabbalah.com "Kabbalah: The New Kabbalah"] {{Webarchive|url=https://web.archive.org/web/20120717001420/http://www.newkabbalah.com/ |date=2012-07-17 }}. ''Symbols of the Kabbalah: Philosophical and Psychological Perspectives'', Jason Aronson 2000, the first comprehensive interpretation of the entirety of the theosophical Kabbalah from a contemporary philosophical and psychological point of view, and the first effort to articulate a comprehensive modern kabbalistic theology</ref> Thus the Infinite [[Ein Sof]] is above the duality of ''[[Yesh and Ayin|Yesh/Ayin]] Being/Non-Being'' transcending Existence/Nothingness (''Becoming'' into Existence through the souls of Man who are the inner dimension of all spiritual and physical worlds, yet simultaneously the Infinite Divine generative lifesource beyond Creation that continuously keeps everything spiritual and physical in existence); [[Sephirot]] bridge the philosophical problem of the One and the Many; Man is both Divine ([[Adam Kadmon]]) and human (invited to project human psychology onto Divinity to understand it); [[Tzimtzum]] is both illusion and real from Divine and human perspectives; evil and good imply each other ([[Kelipah]] draws from Divinity, good arises only from overcoming evil); Existence is simultaneously partial (Tzimtzum), broken ([[Shevirah]]), and whole ([[Tohu and Tikun|Tikun]]) from different perspectives; God experiences Himself as Other through Man, Man embodies and completes (Tikun) the Divine Persona Above. In Kabbalah's reciprocal [[Panentheism]], [[Theism]] and [[Atheism]]/[[Humanism]] represent two incomplete poles of a mutual dialectic that imply and include each other's partial validity.{{sfnp|Drob|2009}} This was expressed by the [[Chabad]] Hasidic thinker [[Aaron HaLevi ben Moses of Staroselye|Aaron of Staroselye]], that the truth of any concept is revealed only in its opposite.

=== Metaphysics or axiology ===
{{blockquote|They wish to convey here that if arms were a disgrace to the hero, it would not have used them as a [[parable]] for words of Torah. Instead, they are an adornment for him, so the verse used them for its parable, saying that he should have words of Torah and wisdom in hand, like the sword on the hero’s thigh, girded and accessible to him whenever he wishes to unsheathe it and use it to overpower his fellow—this is his glory and splendor. This is the idea wherever they expound a midrashic parable or [[allegory]]; they believe that both ''“the internal and external” are true''<ref>[[Moshe Halbertal]]. "Nahmanides. Law and Mysticism" New Haven & London, [[Yale University Press]] 2020 (p. 62)</ref>|[[Nahmanides]]}}

By expressing itself using [[symbols]] and [[myth]] that transcend single interpretations, Theosophical Kabbalah incorporates aspects of [[philosophy]], Jewish [[theology]], [[psychology]] and unconscious [[depth psychology]], [[mysticism]] and [[meditation]], [[Pardes (Jewish exegesis)|Jewish exegesis]], [[theurgy]], and [[Jewish ethics|ethics]], as well as overlapping with theory from [[Practical Kabbalah|magical elements]]. Its symbols can be read as questions which are their own [[existentialist]] answers (the Hebrew sephirah [[Chokmah]]-Wisdom, the beginning of Existence, is read etymologically by Kabbalists as the question "Koach Mah?" the "Power of What?"). Alternative listings of the [[Sephirot]] start with either [[Keter]] (Unconscious Will/Volition), or Chokmah (Wisdom), a philosophical duality between a Rational or Supra-Rational Creation, between whether the [[Mitzvot]] Judaic observances have reasons or transcend reasons in Divine Will, between whether [[Torah study|study or good deeds]] is superior, and whether the symbols of Kabbalah should be read as primarily [[metaphysical]] intellectual cognition or [[Axiology]] values. Messianic redemption requires both ethical [[Tikkun olam]] and contemplative [[Kavanah]]. Sanford Drob sees every attempt to limit Kabbalah to one fixed dogmatic interpretation as necessarily bringing its own [[Deconstruction]] (Lurianic Kabbalah incorporates its own [[Shevirah]] self shattering; the [[Ein Sof]] transcends all of its infinite expressions; the infinite mystical Torah of the [[Tree of life (biblical)|Tree of Life]] has no/infinite interpretations). The infinite axiology of the Ein Sof One, expressed through the Plural Many, overcomes the dangers of nihilism, or the [[antinomianism|antinomian]] mystical breaking of [[Halakha|Jewish observance]] alluded to throughout Kabbalistic and Hasidic mysticisms.{{sfnp|Drob|2009}}

== Primary texts ==
{{Main|Primary texts of Kabbalah}}
[[File:Zohar.png|thumb|Title page of first printed edition of the [[Zohar]], main sourcebook of Kabbalah, from [[Mantua]], Italy in 1558]]
Like the rest of the rabbinic literature, the texts of kabbalah were once part of an ongoing [[oral tradition]], though, over the centuries, much of the oral tradition has been written down.

Jewish forms of esotericism existed over 2,000 years ago. [[Ben Sira]] (born {{Circa|170 BCE}}) warns against it, saying: "You shall have no business with secret things".<ref>''Sirach'' iii. 22; compare Talmud, ''Hagigah'', 13a; Midrash ''Genesis Rabbah'', viii.</ref> 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 ancient descriptions of ''Sefer Yetzirah'', the ''Heichalot'' mystical ascent literature, the ''Bahir'', ''[[Sefer Raziel HaMalakh]]'' and the ''Zohar'', the main text of Kabbalistic exegesis. Classic mystical Bible commentaries are included in fuller versions of the ''[[Mikraot Gedolot]]'' (Main Commentators). Cordoveran systemisation is presented in ''Pardes Rimonim'', philosophical articulation in the works of the [[Maharal]], and Lurianic rectification in ''Etz Chayim''. Subsequent interpretation of Lurianic Kabbalah was made in the writings of Shalom Sharabi, in ''Nefesh HaChaim'' and the 20th-century ''Sulam''. Hasidism interpreted kabbalistic structures to their correspondence in inward perception.<ref>{{cite web |url=http://www.inner.org/chassidut/chassidut.htm |title=Overview of Chassidut (Chassidus) {{pipe}} |publisher=Inner.org |date=2014-02-12 |access-date=2015-09-27 |archive-date=2009-02-02 |archive-url=https://web.archive.org/web/20090202030707/http://www.inner.org/chassidut/chassidut.htm |url-status=live }}</ref> The Hasidic development of kabbalah incorporates a successive stage of Jewish mysticism from historical kabbalistic metaphysics.<ref>The Founder of Hasidism, the [[Baal Shem Tov]], cautioned against the layman learning Kabbalah without its Hasidic explanation. He saw this as the cause of the contemporary mystical heresies of [[Sabbatai Zevi]] and [[Jacob Frank]]. Cited in ''The Great Maggid'' by [[Jacob Immanuel Schochet]], quoting ''Derech Mitzvosecha'' by [[Menachem Mendel Schneersohn]]</ref>

== Scholarship ==
{{Main|List of Jewish mysticism scholars}}
The first modern-academic historians of Judaism, the "[[Wissenschaft des Judentums]]" school of the 19th century, framed Judaism in solely rational terms in the emancipatory Haskalah spirit of their age. They opposed kabbalah and restricted its significance from Jewish historiography. In the mid-20th century, it was left to [[Gershom Scholem]] to overturn their stance, establishing the flourishing present-day academic investigation of Jewish mysticism, and making Heichalot, Kabbalistic and Hasidic texts the objects of scholarly critical-historical study. In Scholem's opinion, the mythical and mystical components of Judaism were at least as important as the rational ones, and he thought that they, rather than the exoteric [[Halakha]] or intellectualist [[Jewish philosophy]], were the living subterranean stream in historical Jewish development that periodically broke out to renew the Jewish spirit and social life of the community. Scholem's magisterial ''[[Major Trends in Jewish Mysticism]]'' (1941) among his other seminal works, remains the major historical standard survey covering all main historical periods of [[Jewish mysticism]].<ref>{{Cite web |last=Alter |first=Robert |date=1989-09-01 |title=Jewish Mysticism in Dispute |url=https://www.commentary.org/articles/robert-alter-2/jewish-mysticism-in-dispute/ |access-date=2025-06-25 |website=Commentary Magazine |language=en-US}}</ref> 

Though the work has sometimes been subject to criticism of various particularities ,<ref name=":3">Important revisionism includes: {{harvp|Idel|1988}}. An overview of contemporary scholarship: {{harvp|Greenspahn|2011}}.</ref> and proposals of a hermeneutical revision in emphasis were introduced, the encompassing sweep and depth of historical analysis in ''[[Major Trends in Jewish Mysticism|Major Trends]]'' remains without equal almost one hundred years later despite voluminous clarifying scholarship on the subject produced in the meantime expanding and deepening thd terrain.<ref name=":3" />

The [[Hebrew University of Jerusalem]] has been a centre of this research, including Scholem and [[Isaiah Tishby]], and more recently [[Joseph Dan]], [[Yehuda Liebes]], [[Rachel Elior]], and [[Moshe Idel]].<ref>[http://www.ihc.ucsb.edu/events/event_files/past/_spring04/idel/index.html] {{webarchive|url=https://web.archive.org/web/20050921015756/http://www.ihc.ucsb.edu/events/event_files/past/_spring04/idel/index.html|date=September 21, 2005}}</ref> Scholars across the eras of Jewish mysticism in America and Britain have included [[Alexander Altmann]], [[Arthur Green]], [[Lawrence Fine]], [[Elliot Wolfson]], [[Daniel C. Matt|Daniel Matt]],<ref>{{cite web |url=http://www.srhe.ucsb.edu/lectures/info/matt.html#bio |title= Daniel Matt|website=www.srhe.ucsb.edu |archive-url=https://web.archive.org/web/20120828125703/http://www.srhe.ucsb.edu/lectures/info/matt.html |archive-date=2012-08-28}}</ref> [[Louis Jacobs]] and [[Ada Rapoport-Albert]].

Moshe Idel has opened up research on the Ecstatic Kabbalah alongside the theosophical, and has called for new multi-disciplinary approaches, beyond the philological and historical that have dominated until now, to include [[Religious studies#Phenomenology|phenomenology]], [[Religious studies#Psychology of religion|psychology]], [[Religious studies#Anthropology of religion|anthropology]] and [[comparative studies]].{{sfnp|Idel|1995|p=28}}

=== Claims for authority ===
[[Gershom Scholem|Scholem]] provides a map of how authority is determined within the tradition in the document ''Revelation & Tradition as Religious Categories'', first sent as the postscript to a letter from Jerusalem to Berlin in the early hours of 1933. The letter is addressed to [[Walter Benjamin]]. This postscript was published with minimal alterations as a chapter in Scholem’s anthology of miscellaneous, longer articles some forty years later.<ref name=":1">{{Cite book |last=Gershom Scholem |url=http://archive.org/details/the-messianic-idea-in-judaism-and-other-essays-on-jewish-gershom-scholem-1995 |title=The Messianic Idea in Judaism and other Essays on Jewish Spirituality, Gershom Scholem (1995) |date=1933 |pages=282–304 |chapter=Revelation & Tradition as Religious Categories in Judaism}}</ref> The document resists summary encapsulation but, taken according to its own terms (and especially considering the context of its composition), it can scarcely be argued with even by rigorous atheists outside the tradition. This explanation is intended for the modern reader, ensconced in a secular world (in point of fact, it is literally intended for the reader [[Walter Benjamin]]).<ref name=":1" />

A version of the above-mentioned diagram for the attainment of authority within the tradition appears in a more open and less precise form in the first lecture of ''[[Major Trends in Jewish Mysticism]],''<ref>{{Cite book |last=Gershom Scholem |url=http://archive.org/details/major-trends-in-jewish-mysticism-gershom-scholem-1961 |title=Major Trends in Jewish Mysticism, Gershom Scholem (1961) |date=1961 |pages=1–31 |chapter=General Characteristics of Jewish Mysticism}}</ref> and an account in yet another work explains that the Kabbalists themselves expressively describe the nomination of authority as proceeding from conversations with the [[Elijah|Prophet Elijah]].<ref name=":2">{{Cite book |last=Scholem |first=Gershom |url=http://archive.org/details/OnTheKabbalahAndItsSymbolismGershomScholem |title=On the Kabbalah and Its Symbolism Gershom Scholem |pages=20 |language=English}}</ref>

Scholem writes: “Since the beginnings of Rabbinical Judaism the Prophet Elijah has been a figure profoundly identified with the central preoccupations of Jewry: it is he who carries the divine message from generation to generation, he who at the end of time will reconcile all the conflicting opinions, traditions, and doctrines manifested in Judaism. Men of true piety meet him in the market place no less than in visions. Since he was conceived as the vigilant custodian of the Jewish religious ideal, the Messianic guardian and guarantor of the tradition, it was impossible to suppose that he would ever reveal or communicate anything that was in fundamental contradiction with the tradition. Thus by its very nature the interpretation of mystical experience as a revelation of the Prophet Elijah tended far more to confirm than to question the traditional authority [of the Torah and its acknowledged library of commentaries].”<ref name=":2" />

'''Methods of Calling Upon Authority'''

The entire frame and character of composition  in early Kabbalah, prior to the [[Lurianic Kabbalah|late-phase in Safed]], appeals to an argument of authority grounded in the antiquity of authority, by speaking in ancient voices and mimicking ancient texts from a contemporary present in the high and late Middle Ages.<ref>See, e.g., Joseph Dan's discussion in {{harvp|Dan|1999}}.</ref>As a result the foundational works in the main phase of Kabbalah as a literature, from [[Bahir]] to the [[Zohar]], [[pseudepigraph]]ically 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 by the angel [[Raziel]] to Adam after he was evicted from Eden. Another famous work, the early ''[[Sefer Yetzirah]]'', is dated back to the patriarch [[Abraham]].{{sfnp|Ginsburgh|2006|p=17}}  Most (in fact, to our knowledge, all) of the earliest extant versions of the Sefer Yetzirah do not internally claim authorship by Abraham, but this attribution grows up as a tradition or rumor following the text.  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 [[Azazel|Azaz'el]] (in other places, Azaz'el and Uzaz'el) who fell from heaven (see Genesis 6:4). This tendency relates to a phase so early that it can scarcely be called Kabbalah, according to the trend in historiography, but relates to the twin traditions referred to as the [[Maaseh Breishit and Maaseh Merkavah|way of the chariot]] and the [[Maaseh Breishit and Maaseh Merkavah|account of creation]].<ref>Te: Tractate Chagigah, 11-15; mentioned also by Jerome and Origen. </ref> The book of Enoch (in which conversations between angels and sn [[antediluvian]] patriarch are recorded), for example, may be almost as old as our extant version of the [[Book of Daniel]] if ascriptions of the [[Aramaic Enoch Scroll|Aramaic Fragment of Enoch]] are found to be reliable.<ref>“[https://library.biblicalarchaeology.org/article/an-interview-with-john-strugnell/ An Interview with John Strugnell]". ''The BAS Library''. </ref>  

As well as ascribing ancient origins to texts, and reception of [[Oral Torah]] transmission, the greatest and most innovative Kabbalists claimed mystical reception of direct personal divine revelations, by heavenly mentors such as [[Elijah the Prophet]], the souls of [[Tannaim|Talmudic sages]], [[Holy Spirit in Judaism|prophetic revelation]], soul ascents on high, etc. On this basis [[Arthur Green]] speculates, that while the ''[[Zohar]]'' was written by a circle of Kabbalists in medieval Spain, they may have believed they were channeling the souls and direct revelations from the earlier mystic circle of [[Shimon bar Yochai]] in 2nd century Galilee depicted in the Zohar's narrative.{{sfnp|Green|2004|loc=Chapter 17 The Question of Authorship}} Academics have compared the Zohar mystic circle of Spain with the romanticised wandering mystic circle of Galilee described in the text. Similarly, [[Isaac Luria]] gathered his disciples at the traditional [[Idra]] assembly location, placing each in the seat of their former reincarnations as students of Shimon bar Yochai.

== Criticism ==
{{Criticism of Judaism}}

=== Distinction between Jews and non-Jews ===
One point of view is represented by the Hasidic work ''[[Tanya (Judaism)|Tanya]]'' (1797), in order to argue that Jews have a different character of soul: while a non-Jew, according to the author [[Shneur Zalman of Liadi]] (1745–1812), can achieve a high level of spirituality, similar to an angel, his soul is still fundamentally different in character, from a Jewish one.<ref>סידור הרב, שער אכילת מצה</ref> A similar view is found in ''[[Kuzari]]'', an early medieval philosophical book by [[Judah Halevi|Yehuda Halevi]] (1075–1141).<ref>{{Cite web|url=https://www.sefaria.org/Sefer_Kuzari?lang=bi|title=Sefer Kuzari|website=www.sefaria.org|access-date=2018-02-09|archive-date=2018-02-10|archive-url=https://web.archive.org/web/20180210010518/https://www.sefaria.org/Sefer_Kuzari?lang=bi|url-status=live}}</ref> Another rabbi, [[Abraham Yehudah Khein]] (1878–1957), believed that spiritually elevated Gentiles have essentially Jewish souls, "who just lack the formal conversion to Judaism", and that unspiritual Jews are "Jewish merely by their birth documents".<ref>ר' אברהם חן, ביהדות התורה</ref>

David Halperin argues 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 the negative perception of Gentiles found in some exponents of Kabbalah, and their own positive dealings with non-Jews, which were rapidly expanding and improving during this period due to the influence of [[the Enlightenment]].{{sfnp|Halperin|2012}} [[Pinchas Elijah Hurwitz]], a Lithuanian-Galician Kabbalist of the 18th century and a moderate proponent of the Haskalah, called for brotherly love and solidarity between all nations, and believed that Kabbalah can empower everyone, Jews and Gentiles alike, with prophetic abilities.<ref>Love of one's Neighbour in Pinhas Hurwitz's Sefer ha-Berit, Resianne Fontaine, Studies in Hebrew Language and Jewish Culture, Presented to Albert van der Heide on the Occasion of his Sixty-Fifth Birthday, p.244-268.</ref>

The works of [[Abraham Cohen de Herrera]] (1570–1635) are full of references to Gentile mystical philosophers. Such approach was particularly common among the [[Renaissance]] and post-Renaissance [[Italian Jews]]. Late medieval and Renaissance Italian Kabbalists, such as [[Yohanan Alemanno]], [[David Messer Leon]] and [[Abraham Yagel]], adhered to humanistic ideals and incorporated teachings of various Christian and [[Paganism|pagan]] mystics.{{citation needed|date=February 2025}}

A prime representative of this humanist stream in Kabbalah was [[Elijah Benamozegh]], who explicitly praised Christianity, Islam, Zoroastrianism, Hinduism, as well as a whole range of ancient pagan mystical systems. He believed that Kabbalah can reconcile the differences between the world's religions, which represent different facets and stages of the universal human spirituality. In his writings, Benamozegh interprets the [[New Testament]], [[Hadith]], [[Vedas]], [[Avesta]] and pagan mysteries according to the Kabbalistic theosophy.<ref>Israel and Humanity, Elijah Benamozegh, Paulist Press, 1995</ref>

E. R. Wolfson provides numerous examples from the 17th to the 20th centuries, which would challenge the view of Halperin as well as the notion that "modern Judaism" has rejected or dismissed this "outdated aspect" of the religion and, he argues, there are still Kabbalists today who harbor this view. He argues that, while it is accurate to say that many Jews do and would find this distinction offensive, it is inaccurate to say that the idea has been totally rejected in all circles. As Wolfson has argued, it is an ethical demand on the part of scholars to continue to be vigilant with regard to this matter and in this way the tradition can be refined from within.{{sfnp|Wolfson|2006|loc=ch. 1}}

=== Medieval views ===
{{more footnotes needed|date=February 2025}}[[File:Knesset Menorah Spain.jpg|thumb|[[Golden age of Jewish culture in Spain|Golden age of Spanish Judaism]] on the [[Knesset Menorah]], [[Maimonides]] holding [[Aristotle]]'s work]]
[[File:Knesset Menorah P5200009J.JPG|thumb|Kabbalah mysticism on the [[Knesset Menorah]], which shared some similarities of theory with Jewish Neoplatonists]]
The idea that there are ten divine ''[[sephirot]]'' 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. The early Kabbalists debated the relationship of the Sephirot to God, adopting a range of essentialist versus instrumental views.{{sfnp|Dan|Kiener|1986}} Modern Kabbalah, based on the 16th century systemisations of [[Moses ben Jacob Cordovero|Cordovero]] and [[Isaac Luria]], takes an intermediate position: the instrumental vessels of the sephirot are created, but their inner light is from the undifferentiated [[Ohr|Ohr Ein Sof]] essence.{{citation needed|date=February 2025}}

[[Maimonides]] (12th century), celebrated by followers for his [[Jewish rationalism]], rejected many of the pre-Kabbalistic [[Hekalot]] texts, particularly ''[[Shi'ur Qomah]]'' whose starkly anthropomorphic vision of God he considered heretical.<ref>Maimonides' responsa siman ([https://www.hebrewbooks.org/pdfpager.aspx?req=1730&st=&pgnum=215 117 (Blau)] {{Webarchive|url=https://web.archive.org/web/20210420231145/https://www.hebrewbooks.org/pdfpager.aspx?req=1730&st=&pgnum=215 |date=2021-04-20 }} / [https://www.hebrewbooks.org/pdfpager.aspx?req=1733&st=&pgnum=410 373 (Freimann)] {{Webarchive|url=https://web.archive.org/web/20210420205850/https://www.hebrewbooks.org/pdfpager.aspx?req=1733&st=&pgnum=410 |date=2021-04-20 }}), translated by [[Yosef Qafih]] and reprinted in his ''Collected Papers'', Volume 1, footnote 1 on pages 475–476; see also pages 477–478 where a booklet found in Maimonides' [[Genizah]] with the text of Shi'ur Qomah appears with an annotation, possibly by Maimonides, cursing believers of Shi'ur Qomah (Hebrew: ארור המאמינו) and praying that God be elevated exceedingly beyond that which the heretics say (Judeo-Arabic: תע' ת'ם תע' עמא יקולון אלכאפרון; Hebrew: יתעלה לעילא לעילא ממה שאומרים הכופרים).</ref> Maimonides, a centrally important medieval sage of Judaism, lived at the time of the first emergence of Kabbalah. Modern scholarship views the systemisation and publication of their historic oral doctrine by Kabbalists, as a move to rebut the threat on [[Halakha|Judaic observance]] by the populance misreading Maimonides' ideal of philosophical contemplation over ritual performance in his philosophical ''[[Guide for the Perplexed]]''. They objected to Maimonides equating the Talmudic [[Maaseh Breishit and Maaseh Merkavah]] secrets of the Torah with [[Aristotelian physics|Aristotelean]] physics and metaphysics in that work and in his legal [[Mishneh Torah]], teaching that their own Theosophy, centred on an esoteric metaphysics of traditional Jewish practice, is the Torah's true inner meaning.{{citation needed|date=February 2025}}

The Kabbalist [[Rishonim|medieval rabbinic sage]] [[Nachmanides]] (13th century), classic debater against Maimonidean rationalism, provides background to many kabbalistic ideas. An entire book entitled ''Gevuras Aryeh'' was authored by [[Yaakov Yehuda Aryeh Leib Frenkel]] and originally published in 1915, specifically to explain and elaborate on the kabbalistic concepts addressed by Nachmanides in his classic [[Nachmanides#Commentary on the Torah|commentary to the Five books of Moses]].{{citation needed|date=February 2025}}

[[Abraham Maimonides]] (in the spirit of his father Maimonides, [[Saadiah Gaon]], and other predecessors) explains at length in his ''Milḥamot HaShem'' that God 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, emphasizing the [[Monotheism|Monotheist]] Oneness of [[Divine transcendence]] unlike any worldly conception. Kabbalah's [[Panentheism]] expressed by [[Moses ben Jacob Cordovero|Moses Cordovero]] and [[Hasidic thought]], agrees that God's essence transcends all expression, but holds in contrast that existence is a manifestation of God's Being, descending [[Divine immanence|immanently]] through spiritual and physical condensations of the divine light. By incorporating the pluralist many within God, God's Oneness is deepened to exclude the true existence of anything but God. In [[Atzmus|Hasidic Panentheism]], the world is [[Acosmism|acosmic]] from the Divine view, yet real from its own perspective.{{citation needed|date=February 2025}}

Around the 1230s, [[Rabbi Meir ben Simon of Narbonne]] wrote an epistle (included in his ''Milḥemet 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'' [[Nehunya ben HaKanah|R. Neḥunya ben ha-Kanah]] and describing some of its content as truly heretical.{{sfnp|Dan|Kiener|1986}}

[[File:Kabbalistic Prayer Book.jpg|thumb|upright=1.0|Kabbalistic [[Siddur|prayer book]] from [[History of early modern Italy|Italy]], 1803. [[Jewish Museum of Switzerland]], [[Basel]]]]

[[Leon of Modena]], a 17th-century [[Venice|Venetian]] critic of Kabbalah, wrote that if we were to accept the Kabbalah, then the Christian trinity would be compatible with Judaism, as the Trinity seems to resemble the kabbalistic doctrine of the ''[[sephirot]]''. This was in response to the belief that some European Jews of the period addressed individual ''sephirot'' in their prayers, although the practice was apparently uncommon. Apologists explained that Jews may have been praying ''for'' and not necessarily ''to'' the aspects of Godliness represented by the ''sephirot''. In contrast to Christianity, Kabbalists declare that one prays only "to Him ([[Atzmus|God's Essence]], male solely by metaphor in Hebrew's gendered grammar), not to his attributes (sephirot or any other Divine manifestations or forms of incarnation)". Kabbalists directed their prayers to God's essence through the channels of particular sephirot using [[Jewish meditation|kavanot]] [[Names of God in Judaism|Divine names]] intentions. To pray to a manifestation of God introduces false division among the sephirot, disrupting their absolute unity, dependence and dissolving into the transcendent [[Ein Sof]]; the sephirot descend throughout Creation, only appearing from man's perception of God, where God manifests by any variety of numbers.{{citation needed|date=February 2025}}

[[Yaakov Emden]] (1697–1776), himself an Orthodox Kabbalist who venerated the [[Zohar]],<ref name=Jacobs>{{harvp|Jacobs|1995|loc=entry: Emden, Jacob}}.</ref> concerned to battle [[Sabbatean]] misuse of Kabbalah, wrote the ''Mitpaḥath Sfarim'' (''Veil of the Books''), an astute 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 Shimon bar Yochai.<ref name=Jacobs/>

[[Vilna Gaon]] (1720–1797) held the Zohar and Luria in deep reverence, critically emending classic Judaic texts from historically accumulated errors by his acute acumen and scholarly belief in the perfect unity of Kabbalah revelation and Rabbinic Judaism. Though a Lurianic Kabbalist, his commentaries sometimes chose Zoharic interpretation over Luria when he felt the matter lent itself to a more exoteric view. Although proficient in mathematics and sciences and recommending their necessity for understanding [[Talmud]], he had no use for canonical medieval [[Jewish philosophy]], declaring that [[Maimonides]] had been "misled by the accursed philosophy" in denying belief in the external [[Practical Kabbalah|occult matters]] of demons, incantations and amulets.{{sfnp|Jacobs|1995|loc=entry: Elijah, Gaon of Vilna}}

Views of Kabbalists regarding [[Jewish philosophy]] varied from those who appreciated [[Maimonidean]] and other classic medieval philosophical works, integrating them with Kabbalah and seeing profound human philosophical and Divine kabbalistic wisdoms as compatible, to those who polemicised against religious philosophy during times when it became overly rationalist and dogmatic. A dictum commonly cited by Kabbalists, "Kabbalah begins where Philosophy ends", can be read as either appreciation or polemic. Moses of Burgos (late 13th century) declared, "these philosophers whose wisdom you are praising end where we begin".{{sfnp|Scholem|1995|p=24}} [[Moses ben Jacob Cordovero|Moses Cordovero]] appreciated the influence of Maimonides in his quasi-rational systemisation.{{sfnp|Jacobs|1995|loc=entry: Cordovero, Moses – especially in Cordovero's view that the truth of Kabbalistic symbols, once grasped, must then be rejected for falsely literal [[Anthropomorphism in Kabbalah|anthropomorphism]]}} From its inception, the Theosophical Kabbalah became permeated by terminology adapted from philosophy and given new mystical meanings, such as its early integration with the Neoplatonism of [[Ibn Gabirol]] and use of Aristotelian terms of Form over Matter.{{citation needed|date=February 2025}}

=== Orthodox Judaism ===
[[File:Tikun l s.jpg|thumb|Tikkun for reading through the night of [[Shavuot]], a popular Jewish custom from the Safed Kabbalists]]
Pinchas Giller and [[Adin Steinsaltz]] write that Kabbalah is best described as the inner part of traditional [[Judaism|Jewish religion]], the official [[metaphysics]] of Judaism, that was essential to normative Judaism until fairly recently.{{sfnp|Giller|2011|pp=1-7}}<ref>''[[Nine and a Half Mystics]]: The Kabbala Today'', [[Herbert Weiner]], Simon and Schuster new edition 1992/1997, Afterword: Mysticism in the Jewish Tradition by [[Adin Steinsaltz]]. ''On the Road with Rabbi Steinsaltz'', [[Arthur Kurzweil]], Jossey-Bass 2006, Chapter: "Kabbalah is the Official Theology of the Jewish People"</ref> With the decline of Jewish life in [[History of the Jews in Spain|medieval Spain]], it displaced rationalist [[Jewish philosophy]] until the modern rise of Haskalah enlightenment, receiving a revival in our [[postmodern]] age. While Judaism always maintained a minority tradition of religious rationalist criticism of Kabbalah, [[Gershom Scholem]] writes that Lurianic Kabbalah was the last theology that was near predominant in Jewish life. While Lurianism represented the elite of esoteric Kabbalism, its mythic-messianic divine drama and personalisation of [[Gilgul|reincarnation]] captured the popular imagination in [[Jewish folklore]] and in the [[Sabbatean]] and [[Hasidic]] social movements.<ref>{{harvp|Scholem|1941}} took a historical view of popular Jewish imagination, interacting with national traumas to internalise and develop new Kabbalistic theologies</ref> Giller notes that the former [[Zohar]]ic-[[Moses ben Jacob Cordovero|Cordoverian]] classic Kabbalah represented a common exoteric popular view of Kabbalah, as depicted in early modern [[Musar literature]].{{sfnp|Giller|2011|loc=Chapter 3 Kabbalistic Metaphysics versus Chapter 4 Lurianic Kabbalah}}

In contemporary [[Orthodox Judaism]] there is dispute as to the status of the Zohar's and Isaac Luria's (the [[Isaac Luria|Arizal]]) Kabbalistic teachings. While a portion of [[Modern Orthodox Judaism|Modern Orthodox]], followers of the [[Dor De'ah]] movement, and many students of the [[Rambam]] reject Arizal's Kabbalistic teachings, as well as deny that the ''Zohar'' is authoritative or from [[Shimon bar Yohai]], all three of these groups accept the existence and validity of the Talmudic ''[[Maaseh Breishit and Maaseh Merkavah]]'' mysticism. Their disagreement concerns whether the Kabbalistic teachings promulgated today are accurate representations of those esoteric teachings to which the Talmud refers. The mainstream [[Haredi Judaism|Haredi]] ([[Hasidic]], [[Lithuanian Jews|Lithuanian]], [[Sephardic Haredim|Oriental]]) and [[Religious Zionism|Religious Zionist]] Jewish movements revere Luria and the Kabbalah, but one can find both rabbis who sympathize with such a view, while disagreeing with it,<ref>e.g., [[Ovadia Yosef]], who ruled that it is "impossible" to consider followers of the Dor De'ah movement as heretics: לגבי הדרדעים "אי אפשר לדונם ככופרים"<br />(מעין אומר סימן צג עמ' עדר) available at [https://web.archive.org/web/20160304065043/http://hydepark.hevre.co.il/topic.asp?topic_id=2503514&whichpage=4&forum_id=20067#R_3 hydepark.hevre.co.il]</ref> as well as rabbis who consider such a view heresy. The Haredi [[Eliyahu Dessler]] and [[Gedaliah Nadel]] maintained that it is acceptable to believe that the Zohar was not written by Shimon bar Yochai and that it had a late authorship.<ref>[https://web.archive.org/web/20140830135654/http://www.zootorah.com/controversy/ZoharEnglish.pdf#page=39#page=39 An Analysis of the Authenticity of the Zohar] (2005), p. 39, with "Rav E" and "Rav G" later identified by the author as [[Eliyahu Dessler]] and [[Gedaliah Nadel]], respectively ([[Marc Shapiro]] in [https://web.archive.org/web/20120416154417/http://www.yctorah.org/component/option%2Ccom_docman/task%2Cdoc_download/gid%2C1861/ Milin Havivin Volume 5] [2011], Is there an obligation to believe that Rebbe Shimon bar Yochai wrote the ''Zohar''?, p. יב [PDF page 133]):
<br />"I approached Rav A [Aryeh Carmell] with some of the questions on the Zohar, and he responded to me—'and what about nikud? Nikud is also mentioned in the Zohar despite the fact that it [is] from Geonic times!' he said. I later found this comment in the Mitpachas Seforim. I would just add that not only is nikud mentioned, but only the Tiberian Nikkud—the norm in Europe of the middle ages—is mentioned and not the Yerushalmi nikud or the Babylonian one — which was used then in the Middle East, and is still used by Yemenites today. Also the Taamay Hamikrah – the trop – are referred to in the Zohar—only by their Sefardi Names. Rav A told me a remarkable piece of testimony: 'My rebbe (this is how he generally refers to Rav E [Elijah Dessler]) accepted the possibility that the Zohar was written sometime in the 13th century.{{' "}}
<br />"Rav G [Gedaliah Nadel] told me that he was still unsure as to the origin and status of the Zohar, but told me it was my absolute right to draw any conclusions I saw fit regarding both the Zohar and the Ari."</ref> [[Yechiel Yaakov Weinberg]] mentioned the possibility of Christian influence in the Kabbalah with the "Kabbalistic vision of the Messiah as the redeemer of all mankind" being "the Jewish counterpart to Christ."<ref>[https://web.archive.org/web/20170919042620/http://content.yutorah.org/viewer/1997/905/704650.pdf "Scholars and Friends: Rabbi Jehiel Jacob Weinberg and Professor Samuel Atlas"] in ''The Torah U-Madda Journal'', Volume 7 (1997), p. 120 n. 5. Hebrew original quoted in Milin Havivin Volume 5 [2011], [https://library.yctorah.org/files/2016/09/Milin11-Heb-V5-Shapiro-Marc-Obligation-to-Believe-Zohar-Authored-by-Rashbi.pdf#page=10 Is there an obligation to believe that Rebbe Shimon bar Yochai wrote the ''Zohar''?, p. י] {{Webarchive|url=https://web.archive.org/web/20210914205049/https://library.yctorah.org/files/2016/09/Milin11-Heb-V5-Shapiro-Marc-Obligation-to-Believe-Zohar-Authored-by-Rashbi.pdf#page=10 |date=2021-09-14 }}</ref>

[[Modern Orthodox Judaism]], representing an inclination to rationalism, embrace of academic scholarship, and the individual's autonomy to define Judaism, embodies a diversity of views regarding Kabbalah from a [[Neo-Hasidic]] spirituality to [[Maimonist]] anti-Kabbalism. German Neo-Orthodoxy, the movement pioneered by Rabbi Samson Raphael Hirsch, also proposed more nuanced views on Kabbalah, arguably stressing its ethical, rather than external-theurgic dimension.[https://web.stevens.edu/golem/llevine/rsrh/RS%20Hirsch%20R'Elias%20vs%20R%20Danziger%20JAction.pdf Hirschians Debate the True Meaning of Hirsch]. Rabbi Samson Raphael Hirsch did utilise the Zohar in his monumental legal work, Horeb.[https://www.google.co.uk/books/edition/Dayan_Dr_I_Grunfeld_s_Introduction_to_Sa/pGGeOgAACAAJ?hl=en See Dayan Dr. I.Grunfeld's Introduction to Samson Raphael Hirsch, Horeb, where he mentions the numerous citations of the Zohar throughout Hirsch's drafts to Horeb and notes for his Siddur Commentary.] In a book to help define central theological issues in Modern Orthodoxy, Michael J. Harris writes that the relationship between Modern Orthodoxy and mysticism has been under-discussed. He sees a deficiency of spirituality in Modern Orthodoxy, as well as the dangers in a fundamentalist adoption of Kabbalah. He suggests the development of neo-Kabbalistic adaptions of Jewish mysticism compatible with rationalism, offering a variety of precedent models from past thinkers ranging from the mystical inclusivism of [[Abraham Isaac Kook]] to a compartmentalisation between Halakha and mysticism.<ref>''Faith Without Fear: Unresolved Issues in Modern Orthodoxy'', Michael J. Harris, Vallentine Mitchell 2015, Chapter 3 Modern Orthodoxy and Jewish Mysticism</ref>

[[Yiḥyah Qafiḥ|Yiḥyeh Qafeḥ]], a 20th-century [[Yemenite Jewish]] leader and Chief Rabbi of Yemen, spearheaded the [[Dor Daim|Dor De'ah]] ("generation of knowledge") movement<ref>''Encyclopedia of Yemenite Sages'' (Heb. אנציקלופדיה לחכמי תימן), ed. Moshe Gavra, vol. 1, Benei Barak 2001, p. 545, s.v. קאפח, יחיא בן שלמה (Hebrew) שהקים את תנועת... דור דעה (he established the Dor Deah movement).</ref> to counteract the influence of the Zohar and modern Kabbalah.<ref>{{cite journal|jstor=27908885|first=Amram|last=Gamliel|title=A Spark of Enlightenment Among the Jews of Yemen|date=1 January 1984|journal=Hebrew Studies|volume=25|pages=82–89}}</ref> He authored critiques of mysticism in general and Lurianic Kabbalah in particular; his magnum opus was Milḥamoth ha-Shem (''Wars of Hashem'')<ref>{{Cite web |url=https://www.yahadut.org.il/ZOHAR/MILHAMOT-HASHEM.PDF |title=Milhamot Hashem |access-date=2021-08-18 |archive-date=2021-08-18 |archive-url=https://web.archive.org/web/20210818191929/https://www.yahadut.org.il/ZOHAR/MILHAMOT-HASHEM.PDF |url-status=dead }}</ref> against what he perceived as [[Neoplatonism|neo-platonic]] and gnostic influences on Judaism with the publication and distribution of the Zohar since the 13th Century. Rabbi Yiḥyah founded [[yeshivot]], rabbinical schools, and synagogues that featured a rationalist approach to Judaism based on the Talmud and works of Saadia Gaon and Maimonides (Rambam). In recent years, rationalists holding similar views as those of the Dor De'ah movement have described themselves as "talmide ha-Rambam" (disciples of Maimonides) rather than as being aligned with Dor De'ah, and are more theologically aligned with the rationalism of [[Modern Orthodox Judaism]] than with Orthodox [[Hasidic Judaism|Ḥasidic]] or [[Haredi Judaism|Ḥaredi]] communities.<ref>{{cite web |url=http://judaism.stackexchange.com/questions/52577/is-one-allowed-to-become-a-talmid-harambam |title=halacha – Is one allowed to become a Talmid HaRambam? |publisher=Mi Yodeya |date=2015 |access-date=2015-09-27 |archive-date=2015-10-16 |archive-url=https://web.archive.org/web/20151016002807/http://judaism.stackexchange.com/questions/52577/is-one-allowed-to-become-a-talmid-harambam |url-status=live }}</ref>

[[Yeshayahu Leibowitz]] (1903–1994), an ultra-rationalist Modern Orthodox philosopher, referred to Kabbalah "a collection of "pagan superstitions" and "idol worship" in remarks given in 1990.<ref>{{cite web |url=https://www.scribd.com/doc/255656275/Idol-Worship-is-Still-Within-Us-Yesayahu-Leibowitz |title=Idol Worship is Still Within Us- Yesayahu Leibowitz |publisher=Scribd |first1=Shlomo |last1=Mallin |access-date=2015-09-27 |archive-date=2015-10-16 |archive-url=https://web.archive.org/web/20151016002807/http://www.scribd.com/doc/255656275/Idol-Worship-is-Still-Within-Us-Yesayahu-Leibowitz |url-status=live }}</ref>

=== Conservative, Reform and Reconstructionist Judaism ===
{{more footnotes needed|date=February 2025}}[[File:Lekah Dodi.jpg|thumb|A version of [[Lekhah Dodi]] song to welcome the [[Shabbat]], a cross denomination Jewish custom from Kabbalah]]
Kabbalah tended to be rejected by most Jews in the Conservative and [[Reform Judaism|Reform]] movements, though its influences were not 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, [[Saul Lieberman]] of the [[Jewish Theological Seminary of America]] 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.{{citation needed|date=February 2025}}

According to [[Bradley Shavit Artson]] (Dean of the Conservative [[Ziegler School of Rabbinic Studies]]):

{{blockquote|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.<ref>{{cite web |url=http://judaism.ajula.edu/Content/ContentUnit.asp?CID=1525&u=5504&t=0 |title=From the Periphery to the Center: Kabbalah & Conservative Judaism &#124; Spirituality and Theology:God, Torah Revelatio &#124; Judaism @ AJU AJULA American Jewish University formerly University of Judaism |access-date=2009-01-13 |url-status=dead |archive-url=https://web.archive.org/web/20100423114222/http://judaism.ajula.edu/Content/ContentUnit.asp?CID=1525&u=5504&t=0 |archive-date=2010-04-23 }}</ref>}}

However, in the late 20th century and early 21st century there has been a revival in interest in Kabbalah in all branches of liberal Judaism. The Kabbalistic 12th-century prayer ''[[Anim 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 forebears. ''Anim 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—in [[Conservative Judaism]], both the [[Jewish Theological Seminary of America]] and the [[Ziegler School of Rabbinic Studies]] of the [[American Jewish University]] in Los Angeles have full-time instructors in Kabbalah and ''Hasidut'', Eitan Fishbane and Pinchas Giller, respectively. In Reform Judaism, Sharon Koren teaches at the [[Hebrew Union College-Jewish Institute of Religion]]. Reform rabbis like Herbert Weiner and [[Lawrence Kushner]] have renewed interest in Kabbalah among Reform Jews. At the [[Reconstructionist Rabbinical College]], Joel Hecker is the full-time instructor teaching courses in Kabbalah and Hasidut.{{citation needed|date=February 2025}}

According to Artson:

{{blockquote|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.<ref>[http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=1&CHAPTER=2 Artson, Bradley Shavit] {{Webarchive|url=https://web.archive.org/web/20110729142318/http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=1&CHAPTER=2 |date=2011-07-29 }}. ''From the Periphery to the Centre: Kabbalah and the Conservative Movement'', United Synagogue Review, Spring 2005, Vol. 57 No. 2</ref>}}

The [[Reconstructionist Judaism|Reconstructionist]] movement, under the leadership of Arthur Green in the 1980s and 1990s, and with the influence of Zalman Schachter Shalomi, brought a strong openness to Kabbalah and hasidic elements that then came to play prominent roles in the Kol ha-Neshamah siddur series.{{citation needed|date=February 2025}}

=== Antinomian Kabbalah ===
[[Antinomianism|Antinomian]] strands of Kabbalah reject or invert normal religious principles as a way of attempting purification. In these frameworks, transgression or sin itself is viewed as a spiritual necessity, capable of unleashing hidden divine sparks trapped in impure realms. The most prominent antinomian movements within Judaism were the [[Sabbateans]] and the [[Frankism|Frankists]].<ref>{{Cite web |title=SHABBETHAI ẒEBI B. MORDECAI |url=https://www.jewishencyclopedia.com/articles/13480-shabbethai-zebi-b-mordecai |access-date=2025-04-20 |website=jewishencyclopedia.com}}</ref><ref>{{Cite web |date=1971-01-01 |title=The Holiness of Sin |url=https://www.commentary.org/articles/gershom-scholem/the-holiness-of-sin/ |access-date=2025-04-20 |website=Commentary Magazine |language=en-US}}</ref> Followers of [[Sabbatai Zevi]] believed that the coming of the messiah rendered [[Halakha|Jewish commandments]] obsolete, with some sects engaging in ritualistic violations of the Law.<ref>{{Cite web |date=2024-08-06 |title=Messianic Deviations: The Sabbatean and Frankist Movements in Jewish History |url=https://www.researchgate.net/publication/379808224 |access-date=2025-04-20 |website=researchgate.net |archive-url=https://web.archive.org/web/20240806114958/https://www.researchgate.net/publication/379808224_Messianic_Deviations_The_Sabbatean_and_Frankist_Movements_in_Jewish_History |archive-date=2024-08-06}}</ref><ref name=":0">{{Cite web |title=Sabbatai Zevi: the Messianic Imposter |url=https://www.chabad.org/library/article_cdo/aid/4379679/jewish/Sabbatai-Zevi-the-Messianic-Imposter.htm |access-date=2025-04-20 |website=chabad.org |language=en}}</ref> Many of his adherents continued to view his actions as part of a hidden divine plan. In the 18th century, [[Jacob Frank]] pushed this theology further, advocating explicitly for "redemption through sin," such as [[Orgy|ritualized orgies]] and [[incest]].<ref>{{Cite book |last=Gershom Scholem |url=https://archive.org/details/the-messianic-idea-in-judaism-and-other-essays-on-jewish-gershom-scholem-1995 |title=The Messianic Idea in Judaism and other Essays on Jewish Spirituality, Gershom Scholem (1995) |date=1995}}</ref><ref>{{Cite web |last=ushi |date=2018-08-23 |title=Sacred Orgies: the Extremist Sabbatean Sect of Jacob Frank |url=https://www.anumuseum.org.il/blog/jacob-frank/ |access-date=2025-04-20 |website=Museum of the Jewish People |language=en-US}}</ref><ref>{{Cite web |date=2016-03-04 |title=Jakub Frank - samozwańczy Mesjasz  |url=http://ciekawe.onet.pl/historia/jakub-frank-samozwanczy-mesjasz,1,5667237,artykul.html |access-date=2025-04-20 |website=Ciekawe.onet.pl |archive-url=https://web.archive.org/web/20160304054140/http://ciekawe.onet.pl/historia/jakub-frank-samozwanczy-mesjasz,1,5667237,artykul.html |archive-date=2016-03-04}}</ref> Eventually, the Frankists were encouraged to mass convert into [[Catholic Church|Catholicism]].<ref>{{Cite web |date=2011-06-01 |title=Jacob Frank and the Heresy We Forgot |url=https://forward.com/culture/138272/jacob-frank-and-the-heresy-we-forgot/ |access-date=2025-04-20 |website=The Forward |language=en}}</ref><ref>{{Cite web |title=Jacob Frank |url=https://www.jewishvirtuallibrary.org/jacob-frank#:~:text=The%20Frankists%20scattered%20in%20Poland,Polish%20gentry%20of%20Jewish%20origins. |access-date=2025-04-20 |website=www.jewishvirtuallibrary.org}}</ref> These movements were widely condemned as heretical but demonstrate the extent to which mystical ideas could support radical or subversive, reinterpretations of Jewish life.<ref name=":0" />

== Contemporary study ==
{{more footnotes needed|date=February 2025}}

Teaching of classic esoteric kabbalah texts and practice remained traditional until recent times, passed on in Judaism from master to disciple, or studied by leading rabbinic scholars. This changed in the 20th century, through conscious reform and the secular openness of knowledge. In contemporary times kabbalah is studied in four very different, though sometimes overlapping, ways.

The traditional method, employed among Jews since the 16th century, continues in learned study circles. Its prerequisite is to either be born Jewish or be a convert and to join a group of kabbalists under the tutelage of a rabbi, since the 18th century more likely a Hasidic one, though others exist among Sephardi-Mizrachi, and Lithuanian rabbinic scholars. Beyond elite, historical esoteric kabbalah, the public-communally studied texts of Hasidic thought explain kabbalistic concepts for wide spiritual application, through their own concern with popular psychological perception of Divine Panentheism.{{sfnp|Scholem|1974}}

A second, new [[Universalism#Judaism|universalist]] form, is the method of modern-style Jewish organisations and writers, who seek to disseminate kabbalah to every man, woman and child regardless of race or class, especially since the Western interest in mysticism from the 1960s. These derive from various cross-denominational Jewish interests in kabbalah, and range from considered theology to popularised forms that often adopt New Age terminology and beliefs for wider communication. These groups highlight or interpret kabbalah through non-particularist, universalist aspects.{{sfnp|Kaplan|1995}}

A third way is non-Jewish organisations, mystery schools, initiation bodies, fraternities and [[secret society|secret societies]], the most popular of which are [[Freemasonry]], [[Rosicrucianism]] and the [[Hermetic Order of the Golden Dawn|Golden Dawn]], although hundreds of similar societies claim a kabbalistic lineage. These derive from [[Syncretism|syncretic]] combinations of Jewish kabbalah with Christian, occultist or contemporary [[New Age]] spirituality. As a separate spiritual tradition in Western esotericism since the Renaissance, with different aims from its Jewish origin, the non-Jewish traditions differ significantly and do not give an accurate representation of the Jewish spiritual understanding (or vice versa).{{sfnp|Dan|2007|loc=chapters on "Christian Kabbalah" and the "Contemporary Era"}}

Fourthly, since the mid-20th century, [[History|historical-critical]] scholarly investigation of all eras of Jewish mysticism has flourished into an established department of university [[Jewish studies]]. Where the first academic historians of Judaism in the 19th century opposed and marginalised kabbalah, Gershom Scholem and his successors repositioned the historiography of Jewish mysticism as a central, vital component of Judaic renewal through history. Cross-disciplinary academic revisions of Scholem's and others' theories are regularly published for a wide readership.{{sfnmp|1a1=Idel|1y=1988|2a1=Wolfson|2y=1994}}

===Universalist Jewish organisations===
In recent decades, Kabbalah has seen a resurgence of interest, with several modern groups and individuals exploring its profound teachings. These contemporary interpretations of Kabbalah offer a fresh perspective on this ancient mystical tradition, often bridging the gap between traditional wisdom and modern thought. Some of these interpretations emphasize universalist and philosophical approaches, seeking to enrich secular disciplines through the lens of Kabbalistic insights. Others have gained attention for their unique blends of spirituality and popular culture, attracting followers from diverse backgrounds. These modern expressions of Kabbalah showcase its enduring appeal and relevance in today's world.{{citation needed|date=July 2024}}

''[[Bnei Baruch]]'' is a group of Kabbalah students, based in Israel. Study materials are available in over 25 languages for free online or at printing cost. Michael Laitman established Bnei Baruch in 1991, following the passing of his teacher, Ashlag's son Rav [[Baruch Ashlag]]. Laitman named his group Bnei Baruch (sons of Baruch) to commemorate the memory of his mentor. The teaching strongly suggests restricting one's studies to 'authentic sources', kabbalists of the direct lineage of master to disciple.<ref>{{cite web |url=http://www.laitman.com/2008/07/on-authentic-sources/ |title=On Authentic Sources |publisher=Laitman.com |date=2008-07-08 |access-date=2015-09-27 |archive-date=2014-01-02 |archive-url=https://web.archive.org/web/20140102200354/http://laitman.com/2008/07/on-authentic-sources/ |url-status=live }}</ref><ref>{{cite web |url=http://www.kabbalah.info/eng/content/view/frame/34327?/eng/content/view/full/34327&main |title=The Teaching of the Kabbalah and Its Essence {{pipe}} Yehuda Leib HaLevi Ashlag (Baal HaSulam) {{pipe}} Kabbalah Library – Bnei Baruch Kabbalah Education & Research Institute |publisher=Kabbalah.info |access-date=2015-09-27 |archive-date=2020-04-24 |archive-url=https://web.archive.org/web/20200424222043/http://www.kabbalah.info/eng/content/view/frame/34327?%2Feng%2Fcontent%2Fview%2Ffull%2F34327&main |url-status=live }}</ref>

The ''[[Kabbalah Centre]]'' was founded in the United States in 1965 as The National Research Institute of Kabbalah by [[Philip Berg]] and Rav Yehuda Tzvi Brandwein, disciple of Yehuda Ashlag's. Later Philip Berg and his wife re-established the organisation as the worldwide Kabbalah Centre.<ref>{{cite web |url= http://www.kabbalah.com/ |title= The Kabbalah Centre – learn transform connect |work= kabbalah.com |access-date= 5 October 2015 |archive-date= 4 December 2020 |archive-url= https://web.archive.org/web/20201204015934/http://www.kabbalah.com/ |url-status= live }}</ref>{{failed verification|reason=The link directs to the front page, which says no word about the year of establishment|date=October 2017}} The organization's leaders "vehemently reject" Orthodox Jewish identity.<ref>{{Cite book |last=Myers |first=Jody. |title=Controversial New Religions |title-link=Controversial New Religions |publisher=[[Oxford University Press]] |year=2014 |isbn=978-0-19-515682-9 |editor-last=Lewis |editor-first=James R. |editor-link=James R. Lewis (scholar) |edition=2nd |location=New York |language=en |chapter=Kabbalah Centre |editor-last2=Petersen |editor-first2=Jesper Aa. |pages=101–113}}</ref>

The ''[[Kabbalah Society]]'', run by [[Warren Kenton]], an organisation based instead on pre-Lurianic Medieval Kabbalah presented in universalist style. In contrast, traditional kabbalists read earlier kabbalah through later Lurianism and the systemisations of 16th-century Safed.{{citation needed|date=July 2024}}

''The New Kabbalah'', website and books by Sanford L. Drob, is a scholarly intellectual investigation of the Lurianic symbolism in the perspective of modern and postmodern intellectual thought. It seeks a "new kabbalah" rooted in the historical tradition through its academic study, but universalised through dialogue with modern philosophy and psychology. This approach seeks to enrich the secular disciplines, while uncovering intellectual insights formerly implicit in kabbalah's essential myth:<ref>{{cite web |url=http://www.newkabbalah.com/index3.html |title=Kabbalah |publisher=New Kabbalah |access-date=2015-09-27 |archive-date=2015-10-21 |archive-url=https://web.archive.org/web/20151021021212/http://www.newkabbalah.com/index3.html |url-status=live }}</ref>

{{blockquote|By being equipped with the nonlinear concepts of dialectical, psychoanalytic, and deconstructive thought we can begin to make sense of the kabbalistic symbols in our own time. So equipped, we are today probably in a better position to understand the philosophical aspects of the kabbalah than were the kabbalists themselves.<ref>{{harvp|Drob|1999|p=xvi-xvii}}. Comparisons of the Lurianic scheme to Hegel, Freud and Jung are treated in respective chapters of {{harvp|Drob|2000}}. The modern disciplines are explored as particular intellectual/emotional perspectives into the inclusive supra-rational Lurianic symbolism, from which both emerge enriched.</ref>}}

The Kabbalah of Information is described in the 2018 book ''From Infinity to Man: The Fundamental Ideas of Kabbalah Within the Framework of Information Theory and Quantum Physics'' written by Ukrainian-born professor and businessman [[Eduard Shifrin|Eduard Shyfrin]]. The main tenet of the teaching is "In the beginning He created information", rephrasing the famous saying of Nahmanides, "In the beginning He created primordial matter and He didn't create anything else, just shaped it and formed it."<ref>{{Cite news|title=Kabbalah Book review: The fundamental ideas of Kabbalah|url=https://www.jpost.com/kabbalah/book-review-from-infinity-to-man-the-fundamental-ideas-of-kabbalah-634198|access-date=2022-02-20|newspaper=The Jerusalem Post &#124; Jpost.com|language=en-US|archive-date=2022-02-20|archive-url=https://web.archive.org/web/20220220130704/https://www.jpost.com/kabbalah/book-review-from-infinity-to-man-the-fundamental-ideas-of-kabbalah-634198|url-status=live}}</ref>

=== Hasidic ===
Since the 18th century, Jewish mystical development has continued in Hasidic Judaism, turning kabbalah into a social revival with texts that internalise mystical thought. Among different schools, [[Chabad-Lubavitch]] and [[Breslov (Hasidic group)|Breslav]] with related organisations, give outward looking spiritual resources and textual learning for secular Jews. The Intellectual Hasidism of Chabad most emphasises the spread and understanding of kabbalah through its explanation in Hasidic thought, articulating the Divine meaning within kabbalah through human rational analogies, uniting the spiritual and material, esoteric and exoteric in their Divine source:

{{blockquote|Hasidic thought instructs in the predominance of spiritual form over physical matter, the advantage of matter when it is purified, and the advantage of form when integrated with matter. The two are to be unified so one cannot detect where either begins or ends, for "the Divine beginning is implanted in the end and the end in the beginning" (Sefer Yetzira 1:7). The One God created both for one purpose&nbsp;– to reveal the holy light of His hidden power. Only both united complete the perfection desired by the Creator.<ref>[[HaYom Yom]], Kehot publications, p. 110</ref>}}

=== Neo-Hasidic ===
{{one source|section|date=July 2024}}
From the early 20th century, [[Neo-Hasidism]] expressed a modernist or non-Orthodox Jewish interest in Jewish mysticism, becoming influential among [[Modern Orthodox Judaism|Modern Orthodox]], [[Conservative Judaism|Conservative]], [[Reform Judaism|Reform]] and [[Reconstructionist Judaism|Reconstructionalist]] Jewish denominations from the 1960s, and organised through the [[Jewish Renewal]] and [[Chavurah]] movements. The writings and teachings of [[Zalman Schachter-Shalomi]], [[Arthur Green]], [[Lawrence Kushner]], [[Herbert Weiner]] and others, has sought a critically selective, non-fundamentalist neo- Kabbalistic and Hasidic study and [[Jewish mysticism|mystical spirituality]] among modernist Jews. The contemporary proliferation of scholarship by [[List of Jewish mysticism scholars|Jewish mysticism academia]] has contributed to critical adaptions of Jewish mysticism. Arthur Green's translations from the religious writings of [[Hillel Zeitlin]] conceive the latter to be a precursor of contemporary Neo-Hasidism. Reform rabbi Herbert Weiner's ''[[Nine and a Half Mystics|Nine and a Half Mystics: The Kabbala Today]]'' (1969), a travelogue among Kabbalists and Hasidim, brought perceptive insights into Jewish mysticism to many Reform Jews. Leading Reform philosopher [[Eugene Borowitz]] described the Orthodox Hasidic [[Adin Steinsaltz]] (''The Thirteen Petalled Rose'') and [[Aryeh Kaplan]] as major presenters of Kabbalistic spirituality for modernists today.<ref>''Choices in Modern Jewish Thought: A Partisan Guide'', Eugene Borowitz, Behrman House. After surveying the 6 systemised [[Jewish philosophy|Jewish philosophical]] positions of modernity and other theologies, 2nd edition 1995 includes chapters on "The Turn to Mysticism", post-modernism, and Jewish feminist theology</ref>

=== Rav Kook ===
The writings of Abraham Isaac Kook (1864–1935), first chief rabbi of Mandate Palestine and visionary, incorporate kabbalistic themes through his own poetic language and concern with human and divine unity. His influence is in the [[Religious Zionism|Religious Zionist]] community, who follow his aim that the legal and imaginative aspects of Judaism should interfuse:

{{blockquote|Due to the alienation from the "secret of God" [i.e. Kabbalah], the higher qualities of the depths of Godly life are reduced to trivia that do not penetrate the depth of the soul. When this happens, the most mighty force is missing from the soul of nation and individual, and Exile finds favor essentially... We should not negate any conception based on rectitude and awe of Heaven of any form—only the aspect of such an approach that desires to negate the mysteries and their great influence on the spirit of the nation. This is a tragedy that we must combat with counsel and understanding, with holiness and courage.<ref>Avraham Yitzchak HaCohen Kook (''Orot 2'')</ref>}}

== Cathar and Mandaean parallels ==
{{Further|Catharism}}
{{Further|Mandaeism}}
In several important areas of his history of the Kabbalah, [[Gershom Scholem]] investigates and considers the evidence of an interactivity of influence between the medieval Kabbalists of Provence and the [[Catharism|Cathar heresy]] which was also prevalent in the region at the same time that the earliest works of medieval Kabbalah were written.{{sfnp|Scholem|1962|pp=14–20, 148–155, 197}} In ''Jewish Influence on Christian Reform Movements'', [[Louis Israel Newman|Louis I. Newman]] concluded, "Point by point, parallels can be found between Catharist views and the Kabbalah, and it may well be that at times there was an exchange of opinions between Jewish and Gentile mystics."<ref name="Newman-1925">{{Cite book |last=Newman |first=Louis |url=https://maranathamedia.com/downloads/library/books/History/Middle%20Ages/JewishInfluenceOnChristianReformMovements%20Louis%20Newman%20(1925).pdf |title=Jewish Influence on Christian Reform Movements |publisher=Columbia University Press |year=1925 |isbn= |location=New York |pages=176 |language=en}}</ref> Earlier in the same book, Newman observed:

<blockquote>…that the powerful Jewish culture in Languedoc, which had acquired sufficient strength to assume an aggressive, propagandist policy, created a milieu wherefrom movements of religious independence arose readily and spontaneously. Contact and association between Christian princes and their Jewish officials and friends stimulated the state of mind which facilitated the banishment of orthodoxy, the clearing away of the debris of Catholic theology. Unwilling to receive Jewish thought, the princes and laity turned towards Catharism, then being preached in their domains.<ref name="Newman-1925" /></blockquote>

[[Nathaniel Deutsch]] writes:

{{blockquote|Initially, these interactions [between [[Mandaeans]] and [[Jewish mysticism|Jewish mystics]] in Babylonia from Late Antiquity to the medieval period] resulted in shared magical and angelological traditions. During this phase the parallels which exist between [[Mandaeism]] and [[Hekhalot literature|Hekhalot]] mysticism would have developed. At some point, both Mandaeans and Jews living in Babylonia began to develop similar cosmogonic and theosophic traditions involving an analogous set of terms, concepts, and images. At present it is impossible to say whether these parallels resulted primarily from Jewish influence on Mandaeans, Mandaean influence on Jews, or from cross fertilization. Whatever their original source, these traditions eventually made their way into the priestly – that is, esoteric – Mandaean texts ... and into the Kabbalah.<ref name="Deutsch-2000">{{cite journal |last=Deutsch |first=Nathaniel |title=The Date Palm and the Wellspring:Mandaeism and Jewish Mysticism |journal=ARAM |volume=11 |issue=2 |date=1999–2000 |pages=209–223 |url=https://poj.peeters-leuven.be/secure/POJ/downloadpdf.php?ticket_id=607cdb7f1cabb |format=PDF |doi=10.2143/ARAM.11.2.504462 |access-date=2022-05-06 |archive-date=2022-06-26 |archive-url=https://web.archive.org/web/20220626212917/https://poj.peeters-leuven.be/secure/POJ/downloadpdf.php?ticket_id=607cdb7f1cabb |url-status=live |url-access=subscription }}</ref>{{rp|222}}}}

[[R.J. Zwi Werblowsky]] suggests Mandaeism has more commonality with Kabbalah than with [[Merkabah mysticism]], such as cosmogony and sexual imagery. [[The Thousand and Twelve Questions]], [[Scroll of Exalted Kingship]], and [[Alma Rišaia Rba]] associate the alphabet with the creation of the world, a concept found in [[Sefer Yetzirah]] and the [[Bahir]].<ref name="Deutsch-2000"/>{{rp|217}}

Mandaean names for [[uthra]]s (angels or guardians) have been found in Jewish magical texts. [[Abatur]] appears to be inscribed inside a Jewish [[incantation bowl]] in a variant form as "Abiṭur". Ptḥiʾl ({{langx|he|פתחיאל}}),<ref>{{cite book|title=Sepher Ha-Razim: The Book of the Mysteries|first=Michael A.|last=Morgan|series=Pseudepigrapha Series|date=January 1983 |volume=11|publisher=Scholars Press|location=Chico, California|isbn=0-89130-615-3|page=55}}</ref> apparently a variant of the Mandaic [[Ptahil]], is found in [[Sefer HaRazim]], listed among other angels who stand on the ninth step of the second firmament.<ref>{{cite journal|last=Vinklat|first=Marek|title=Jewish Elements in the Mandaic Written Magic|url=https://www.academia.edu/1255149|journal=Biernot, D. – Blažek, J. – Veverková, K. (Eds.), "Šalom: Pocta Bedřichu Noskovi K Sedmdesátým Narozeninám" (Deus et Gentes, Vol. 37), Chomutov: L. Marek, 2012. Isbn 978-80-87127-56-8|date=January 2012|access-date=10 February 2022|archive-date=6 May 2022|archive-url=https://web.archive.org/web/20220506030108/https://www.academia.edu/1255149|url-status=live}}</ref>{{rp|210–211}}

== See also ==
{{Portal|Philosophy}}
* [[List of Jewish Kabbalists]]
<!-- keep alphabetical -->
* {{annotated link|Aggadah}}
* {{annotated link|Ayin and Yesh}}
* {{annotated link|English Qaballa}}
* {{annotated link|Gnosticism}}
* {{annotated link|Ka-Bala|''Ka-Bala''}}
* {{annotated link|Notarikon}}
* {{annotated link|Temurah (Kabbalah)|Temurah}}

== Notes ==
{{Notelist}}

== References ==
=== Citations ===
{{Reflist|30em}}

=== Works cited ===
{{JewishEncyclopedia|ref=none|wstitle=Kabbalah}}
{{refbegin}}
* {{cite book |last=Dan |first=Joseph |author-link=Joseph Dan |year=1999 |title=The "Unique Cherub" Circle: A School of Mystics and Esoterics in Medieval Germany |place=Tübingen |publisher=Mohr Siebeck |isbn=978-3-16-146798-1}}
* {{cite book |last1=Dan |first1=Joseph |last2=Kiener |first2=R. |title=The Early Kabbalah |place=Mahwah, NJ |publisher=[[Paulist Press]] |year=1986}}
* {{cite book |last=Dan |first=Joseph |year=2007 |title=Kabbalah: A Very Short Introduction |location=New York |publisher=[[Oxford University Press]] |isbn=978-0-19-530034-5}}
* {{cite book |first=Sanford |last=Drob |year=1999 |title=Symbols of the Kabbalah: Philosophical and Psychological Perspectives |publisher=Jason Aronson |isbn=978-1-4617-3415-4}}
* {{cite book |first=Sanford |last=Drob |year=2000 |title=Kabbalistic Metaphors: Jewish Mystical Themes in Ancient and Modern Thought |publisher=J. Aronson |isbn=978-0-7657-6125-5}}
* {{cite book |last=Drob |first=Sanford L. |year=2009 |title=Kabbalah and Postmodernism: A Dialogue |publisher=Peter Lang |isbn=978-1-4331-0304-9}}
* {{cite book |last=Giller |first=Pinchas |title=Kabbalah: A Guide for the Perplexed |publisher=Continuum |year=2011}}{{ISBN?}}
* {{cite book |last1=Ginsburgh |first1=Yitzchak |title=What You Need to Know about Kabbalah |date=2006 |publisher=Gal Einai |isbn=965-7146-119}}
* {{cite book |last=Green |first=Arthur |author-link=Arthur Green |year=2004 |title=A Guide to the Zohar |publisher=Stanford University Press |isbn=978-0-8047-4908-4}}
* {{cite book |last=Green |first=Arthur |year=2011 |title=Ehyeh: A Kabbalah for Tomorrow |publisher=Jewish Lights |isbn=978-1580232135}}
* {{cite book |editor-last=Greenspahn |editor-first=Frederick E. |title=Jewish Mysticism and Kabbalah: New Insights and Scholarship |series=Jewish Studies in the Twenty-First Century |publisher=NYU Press |year=2011}}{{ISBN?}}
* {{cite book |last=Halperin |first=David J. |chapter=Sabbatai Zevi, Metatron, and Mehmed: Myth and History in Seventeenth-Century Judaism |pages=271–308 |editor-first=S. Daniel |editor-last=Breslauer |title=The Seductiveness of Jewish Myth: Challenge Or Response? |year=2012 |publisher=State University of New York Press |isbn=978-0-7914-9744-9}}
* {{cite book |last=Idel |first=Moshe |author-link=Moshe Idel |title=Kabbalah: New Perspectives |place=New Haven and London |publisher=[[Yale University Press]] |year=1988 |isbn=978-0-300-04699-1}}
* {{cite book |last=Idel |first=Moshe |title=The Mystical Experience in Abraham Abulafia |place=New York |publisher=[[SUNY Press]] |year=1988b}}
* {{cite book |last=Idel |first=Moshe |title=Hasidism: Between Ecstasy and Magic |place=New York |publisher=SUNY Press |year=1995}}{{ISBN?}}
* {{cite book |last=Jacobs |first=Louis |author-link=Louis Jacobs |title=The Jewish Religion: A Companion |publisher=Oxford University Press |year=1995}}{{ISBN?}}
* {{cite book |last=Kaplan |first=Aryeh |author-link=Aryeh Kaplan |title=Inner Space: Introduction to Kabbalah, Meditation and Prophecy |publisher=Moznaim Publishing |year=1990}}
* {{cite book |last=Kaplan |first=Aryeh |year=1995 |title=Meditation and Kabbalah |publisher=Jason Aronson |isbn=978-1-56821-381-1}}
* {{cite book |last=Kaplan |first=Aryeh |year=2011 |title=Jewish Meditation: A Practical Guide |publisher=Knopf Doubleday Publishing Group |isbn=978-0-307-76111-8}}
* {{cite book |last=Laenen |first=J. H. |year=2001 |title=Jewish Mysticism: An Introduction |publisher=Presbyterian Publishing Corporation |isbn=978-0-664-22457-8}}
* {{cite book |last=Scholem |first=Gershom |author-link=Gershom Scholem |title=[[Major Trends in Jewish Mysticism]] |year=1941 |publisher=Schocken}}
** {{Cite book |last=Scholem |first=Gershom |title=Major Trends in Jewish Mysticism |date=1995 |location=New York |publisher=Schocken Books |isbn=978-0-8052-1042-2}}
* {{cite book |last=Scholem |first=Gershom |year=1960 |title=Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition: Based on the Israel Goldstein Lectures |place=New York |publisher=Jewish Theological Seminary of America}}
* {{Cite book |last=Scholem |first=Gershom |title=The Origins of the Kabbalah |publisher=Schocken |year=1962 |isbn=978-0-691-02047-1}}
* {{cite book |last=Scholem |first=Gershom |year=1974 |title=Kabbalah |publisher=Quadrangle/New York Times Book Company |isbn=978-0-8129-0352-2}}
* {{cite book |last=Scholem |first=Gershom |title=On the Kabbalah and its Symbolism |editor-last=Manheim |editor-first=Ralph |date=1977 |publisher=Schocken Books |isbn=978-0-8052-0235-9 |location=New York}}
* {{cite book |last=Wineberg |first=Yosef |title=Lessons in Tanya: The Tanya of R. Shneur Zalman of Liadi |publisher=Merkos L'Inyonei Chinuch |year=1998}} 5 volume set.
* {{cite book |last=Wolfson |first=Elliot |author-link=Elliot R. Wolfson |title=Through a Speculum That Shines: Vision and Imagination in Medieval Jewish Mysticism |place=Princeton |publisher=[[Princeton University Press]] |year=1994}}{{ISBN?}}
* {{cite book |last=Wolfson |first=Elliot |title=Venturing Beyond: Law and Morality in Kabbalistic Mysticism |place=Oxford |publisher=[[Oxford University Press]] |year=2006}}{{ISBN?}}
{{refend}}

== Further reading ==
{{refbegin}}
* {{cite journal |author-link=Joseph Dan |last=Dan |first=Joseph |title=Samael, Lilith, and the Concept of Evil in Early Kabbalah |journal=[[AJS Review]] |volume=5 |date=1980|pages=17–40 |doi=10.1017/S0364009400000052 }}
* {{cite book |last=Dan |first=Joseph |title=The Heart and the Fountain: An Anthology of Jewish Mystical Experiences |place=New York |publisher=[[Oxford University Press]] |year=2002}}
* {{cite book |last=Green |first=Arthur |title=EHYEH: A Kabbalah for Tomorrow |place=Woodstock |publisher=[[Jewish Lights Publishing]] |year=2003}}
* {{cite book |last=Hecker |first=Joel |title=Mystical Bodies, Mystical Meals: Eating and Embodiment in Medieval Kabbalah |place=Detroit |publisher=[[Wayne State University Press]] |year=2005}}
* {{cite book |last=Idel |first=Moshe |author-link=Moshe Idel |title=Kabbalistic Prayer and Color, Approaches to Judaism in Medieval Times |editor-first=D. |editor-last=Blumenthal |place=Chicago |publisher=Scholar's Press |year=1985}}
* {{cite book |last=Idel |first=Moshe |title=The Golem: Jewish Magical and Mystical Traditions on the Artificial Anthropoid |place=New York |publisher=SUNY Press |year=1990}}
* {{cite book |last=Idel |first=Moshe |chapter=Magic and Kabbalah in the 'Book of the Responding Entity' |title=The Solomon Goldman Lectures VI |place=Chicago |publisher=Spertus College of Judaica Press |year=1993}}
* {{cite book |title=Old Worlds, New Mirrors: On Jewish Mysticism and Twentieth-Century Thought |first=Moshe |last=Idel |publisher=University of Pennsylvania Press |year=2009 |ref=none}}
* {{cite book |last=Kaplan |first=Aryeh |author-link=Aryeh Kaplan |year=1988 |title=Meditation and the Bible |publisher=S. Weiser |isbn=978-0-87728-617-2 |ref=none}}
* {{cite book |last=Samuel |first=Gabriella |year=2007 |title=Kabbalah Handbook: A Concise Encyclopedia of Terms and Concepts in Jewish Mysticism |publisher=Penguin Publishing Group |isbn=978-1-101-21846-4 |oclc=488308797 |ref=none}}
* {{cite book |last=Vital |first=Chaim |author-link=Chaim Vital |title=Etz Hayim: The Tree of Life |translator=Eliahu Klein |publisher=Jason Aronson |year=1999 |title-link=Etz Chaim}}
* {{cite book |last=Wolfson |first=Elliot |author-link=Elliot Wolfson |title=Language, Eros Being: Kabbalistic Hermeneutics and Poetic Imagination |place=New York |publisher=[[Fordham University Press]] |year=2005}}
* {{cite book |last=Wolfson |first=Elliot |title=Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death |place=Berkeley |publisher=[[University of California Press]] |year=2006 |ref=none}}
* {{cite book |last=Wolfson |first=Elliot |title=Luminal Darkness: Imaginal Gleanings From Zoharic Literature |place=London |publisher=Onworld Publications |year=2007}}
{{refend}}

== External links ==
{{Commons}}
{{Wikiquote}}
* [http://www.jewishencyclopedia.com/articles/9107-kabbalah/ Jewish Encyclopedia: Cabala]
* [http://www.jewfaq.org/kabbalah.htm/ Judaism 101: Kabbalah and Jewish Mysticism]
* [https://www.kingdavidkabbalah.com/ King David Kabbalah on Mount Zion, Jerusalem]
* [http://www.learnkabbalah.com/lurianic-kabbalah/ Learn Kabbalah: Lurianic Kabbalah]
* [http://www.chabad.org/library/article_cdo/aid/170308/jewish/what-is-kabbalah.htm/ Chabad.org's "What is Kabbalah?"]

{{Jews and Judaism}}
{{Theology}}
{{Authority control}}

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