In Good Hands

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Mystics, philosophers, and religious history buffs will find a great overview of the subject and some fascinating detail. Yet it is also extremely complex, filled with mystical speculation on how the tzimtzum occurred, what the flaws of the "vessels" were, and a myriad of other details. This Commentary to the Prayers was written around 1270 in. D., Associate Dean of Distributed Learning, Earlham School of Religion (Indiana), provides an excellent discussion of the scholarship involved in working with ancient manuscripts, although the examples given are from New Testament scholarship.

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The Zohar Volume 23 : By Rav Shimon Bar Yochai: From the

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Hmm … I am sure you have heard some teacher or preacher saying this at some point somewhere. Anim Zemirot and the 16th-century mystical poem Lekhah Dodi reappeared in the Reform Siddur Gates of Prayer in 1975. That many such books containing secret lore were kept hidden away by the "wise" is clearly stated in IV Esdras xiv. 45-46, where Pseudo-Ezra is told to publish the twenty-four books of the canon openly that the worthy and the unworthy may alike read, but to keep the seventy other books hidden in order to "deliver them only to such as be wise" (compare Dan. xii. 10); for in them are the spring of understanding, the fountain of wisdom, and the stream of knowledge (compare Soṭah xv. 3).

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Qabala Trilogy

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Talmudic Judaism records its view of the proper protocol for teaching this wisdom, as well as many of its concepts, in the Talmud, Tractate Hagigah, 11b-13a.[ citation needed ] Contemporary scholarship suggests that various schools of Jewish esotericism arose at different periods of Jewish history, each reflecting not only prior forms of mysticism, but also the intellectual and cultural milieu of that historical period. Though weighted heavily in favor of certain themes at the expense of others (lots of pantheism, for example, and hardly any magic), it is still the best place to start.

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The Kabbalah: A Study of the Ten Luminous Emanations, Vol. 2

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The secret knowledge was orally taught, written in codes, numerologies, and symbols. Although every attempt has been made to gather information from legitimate sources, the author does not guarantee the complete accuracy of this document. According to Scholem, Unfortunately, the most voluminous kabbalistic work of the 13th century, The Zohar, namely, the complex of writings included within it, must be entirely eliminated from this discussion of the origin or early stages of the Kabbalah.

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Seeing God: Ten Life-Changing Lessons of the Kabbalah

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Composed in 1869 by the fourth Lubavitcher Rebbe, In lucid, close translation, with extensive annotations, footnotes and commentary. They want the everlasting life in this world with all the amenities with it: wealth, control, and worldly pleasures. The publication in Eastern Europe of kabbalistic books written in Safed transformed the Jewish spiritual landscape dramatically between the late sixteenth and eighteenth centuries. One was an article entitled: Kabbalah, The Misunderstood Doctrine.

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Mystic Siren: Woman's Voice in the Balance of Creation

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The mystical school of thought came to be known as Kabbalah, from the Hebrew root Qof-Beit-Lamed, meaning "to receive, to accept." However, they do recommend explaining away objective differences between, for example, theistic and non-theistic experiences. Kabbalah and Counter-History. 21.” in Shapira. “Defining Modern Academic Scholarship. p. Speaking of the process of developement that led to the Kabbalah, it says, �In a word, its works represent THAT MOVEMENT in Judaism which ATTEMPTED to Judaize all the FOREIGN elements in it� rather than expel them.

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The Zohar Volume 8 : By Rav Shimon Bar Yochai: From the Book

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North African. charlatans and even a menace to modern Western-Israeli culture. As a source for constructing an alternate theology and view of the cosmos Kabbalah presents a view of God that can be interpreted as complex and dynamic. William James, (James, 1958, 292–93) deemed “ineffability” or indescribability an essential mark of the mystical. A few minutes later, the egg was finally ready to eat. This beautiful edition serves as a primer to Spanish Kabbalah and serves as a major guide for the beginning and advanced student of kabbalistic texts in the original Hebrew, with an introductory study, copious notes and a full index of central terms and names of the sefirot.

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Kabbalah Decoded

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In the interest of maintaining a civil forum, The Forward requires that all commenters be appropriately respectful toward our writers, other commenters and the subjects of the articles. Cahn refers to the mystical rabbinical writings positively, saying that because God had inspired them his church should “listen to the rabbis.” He presents the Zohar as something that can be studied and its depths plumbed for hidden mysteries like he has just revealed.

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The Zohar Volume 5 : By Rav Shimon Bar Yochai: From the Book

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God is seated on a throne, which is also described as a merkavah, in the highest level of heaven. This idea was emphasized by scientists (or “natural philosophers. Scholem expounds the belief that the Zohar, composed of contradictions and folk-tales, is the anonymous work of centuries, "like the Bible" ".. the Zohar has been regarded�as a work without unity�in which the most varied and often contradictory forces of the kabbalistic movement found expression�Moses de Leon was�regarded as the redactor of ancient writings and fragments�The theory that "primitive" sources and documents have been preserved in the Zohar...in revised form is today widespread.

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Sparks of Tanya - Likkutei Amarim

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These teachings are held by followers in Judaism 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. [4] Traditional practitioners believe its earliest origins pre-date world religions, forming the primordial blueprint for Creation's philosophies, religions, sciences, arts, and political systems. [5] Historically, Kabbalah emerged, after earlier forms of Jewish mysticism, in 12th- to 13th-century Southern France and Spain, becoming reinterpreted in the Jewish mystical renaissance of 16th-century Ottoman Palestine.

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