Medieval emergence of the Kabbalah

 Medieval emergence of the Kabbalah

The 13th-century eminence of Nachmanides, a classic rabbinic figure, gave Kabbalah mainstream acceptance through his Torah commentary Modern scholars have identified several mystical brotherhoods that functioned in Europe starting in the 12th century.

Some, such as the "Iyyun Circle" and the "Unique Cherub Circle", were truly esoteric, remaining largely anonymous. There were certain Rishonim ("Elder Sages") of exoteric Judaism who are known to have been experts in Kabbalah.

One of the best known is Nahmanides (the Ramban) (1194–1270) whose commentary on the Torah is considered to be based on Kabbalistic knowledge.

Bahya ben Asher (the Rabbeinu Behaye) (died 1340) also combined Torah commentary and Kabbalah. Another was Isaac the Blind (1160–1235), the teacher of Nahmanides, who is widely argued to have written the first work of classic Kabbalah, the Bahir (Book of "Brightness").

Many Orthodox Jews reject the idea that Kabbalah underwent significant historical development or change such as has been proposed above.

After the composition known as the Zohar was presented to the public in the 13th century, the term "Kabbalah" began to refer more specifically to teachings derived from, or related to, the Zohar.

At an even later time, the term began to generally be applied to Zoharic teachings as elaborated upon by Isaac Luria Arizal.

Historians generally date the start of Kabbalah as a major influence in Jewish thought and practice with the publication of the Zohar and climaxing with the spread of the Arizal's teachings.

The majority of Haredi Jews accept the Zohar as the representative of the Ma'aseh Merkavah and Ma'aseh B'reshit that are referred to in Talmudic texts

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