Determinism is the philosophical belief that all events are determined completely by previously existing causes. Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.
The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will.
Determinism often is taken to mean causal determinism, which in physics is known as cause-and-effect. It is the concept that events within a given paradigm are bound by causality in such a way that any state (of an object or event) is completely determined by prior states.
This meaning can be distinguished from other varieties of determinism mentioned below. Other debates often concern the scope of determined systems, with some maintaining that the entire universe is a single determinate system and others identifying other more limited determinate systems (or multiverse).
Numerous historical debates involve many philosophical positions and varieties of determinism. They include debates concerning determinism and free will, technically denoted as compatibilistic (allowing the two to coexist) and incompatibilistic (denying their coexistence is a possibility).
Determinism should not be confused with self-determination of human actions by reasons, motives, and desires. Determinism rarely requires that perfect prediction be practically possible.
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Tuesday, July 9, 2019
Free will
Free will is the ability to choose between different possible courses of action unimpeded. Free will is closely linked to the concepts of responsibility, praise, guilt, sin, and other judgements which apply only to actions that are freely chosen.
It is also connected with the concepts of advice, persuasion, deliberation, and prohibition. Traditionally, only actions that are freely willed are seen as deserving credit or blame.
There are numerous different concerns about threats to the possibility of free will, varying by how exactly it is conceived, which is a matter of some debate.
Some conceive free will to be the capacity to make choices in which the outcome has not been determined by past events. Determinism suggests that only one course of events is possible, which is inconsistent with the existence of free will thus conceived.
Ancient Greek philosophy identified this issue,[4] which remains a major focus of philosophical debate.
The view that conceives free will as incompatible with determinism is called incompatibilism and encompasses both metaphysical libertarianism (the claim that determinism is false and thus free will is at least possible) and hard determinism (the claim that determinism is true and thus free will is not possible).
Incompatibilism also encompasses hard incompatibilism, which holds not only determinism but also its negation to be incompatible with free will and thus free will to be impossible whatever the case may be regarding determinism. In contrast, compatibilists hold that free will is compatible with determinism.
Some compatibilists even hold that determinism is necessary for free will, arguing that choice involves preference for one course of action over another, requiring a sense of how choices will turn out. Compatibilists thus consider the debate between libertarians and hard determinists over free will vs determinism a false dilemma.
Different compatibilists offer very different definitions of what "free will" even means and consequently find different types of constraints to be relevant to the issue. Classical compatibilists considered free will nothing more than freedom of action, considering one free of will simply if, had one counterfactually wanted to do otherwise, one could have done otherwise without physical impediment.
Contemporary compatibilists instead identify free will as a psychological capacity, such as to direct one's behavior in a way responsive to reason, and there are still further different conceptions of free will, each with their own concerns, sharing only the common feature of not finding the possibility of determinism a threat to the possibility of free will.[8]
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It is also connected with the concepts of advice, persuasion, deliberation, and prohibition. Traditionally, only actions that are freely willed are seen as deserving credit or blame.
There are numerous different concerns about threats to the possibility of free will, varying by how exactly it is conceived, which is a matter of some debate.
Some conceive free will to be the capacity to make choices in which the outcome has not been determined by past events. Determinism suggests that only one course of events is possible, which is inconsistent with the existence of free will thus conceived.
Ancient Greek philosophy identified this issue,[4] which remains a major focus of philosophical debate.
The view that conceives free will as incompatible with determinism is called incompatibilism and encompasses both metaphysical libertarianism (the claim that determinism is false and thus free will is at least possible) and hard determinism (the claim that determinism is true and thus free will is not possible).
Incompatibilism also encompasses hard incompatibilism, which holds not only determinism but also its negation to be incompatible with free will and thus free will to be impossible whatever the case may be regarding determinism. In contrast, compatibilists hold that free will is compatible with determinism.
Some compatibilists even hold that determinism is necessary for free will, arguing that choice involves preference for one course of action over another, requiring a sense of how choices will turn out. Compatibilists thus consider the debate between libertarians and hard determinists over free will vs determinism a false dilemma.
Different compatibilists offer very different definitions of what "free will" even means and consequently find different types of constraints to be relevant to the issue. Classical compatibilists considered free will nothing more than freedom of action, considering one free of will simply if, had one counterfactually wanted to do otherwise, one could have done otherwise without physical impediment.
Contemporary compatibilists instead identify free will as a psychological capacity, such as to direct one's behavior in a way responsive to reason, and there are still further different conceptions of free will, each with their own concerns, sharing only the common feature of not finding the possibility of determinism a threat to the possibility of free will.[8]
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Separation of church and state
The separation of church and state is a philosophic and jurisprudential concept for defining political distance in the relationship between religious organizations and the nation state.
Conceptually, the term refers to the creation of a secular state (with or without legally explicit church–state separation) and to disestablishment, the changing of an existing, formal relationship between the church and the state.
In a society, the degree of political separation between the church and the civil state is determined by the legal structures and prevalent legal views that define the proper relationship between organized religion and the state.
The arm's length principle proposes a relationship wherein the two political entities interact as organizations independent of the authority of the other. The strict application of secular principle of laïcité (secularity) is used in France, while secular societies, such as Denmark and the United Kingdom, maintain a form of constitutional recognition of an official state religion.
The philosophy of the separation of the church from the civil state parallels the philosophies of secularism, disestablishmentarianism, religious liberty, and religious pluralism, by way of which the European states assumed some of the social roles of the church, the welfare state, a social shift that produced a culturally secular population and public sphere.
In practice, church–state separation varies from total separation, mandated by the country's political constitution, as in India and Singapore, to a state religion, as in the Maldives.
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Conceptually, the term refers to the creation of a secular state (with or without legally explicit church–state separation) and to disestablishment, the changing of an existing, formal relationship between the church and the state.
In a society, the degree of political separation between the church and the civil state is determined by the legal structures and prevalent legal views that define the proper relationship between organized religion and the state.
The arm's length principle proposes a relationship wherein the two political entities interact as organizations independent of the authority of the other. The strict application of secular principle of laïcité (secularity) is used in France, while secular societies, such as Denmark and the United Kingdom, maintain a form of constitutional recognition of an official state religion.
The philosophy of the separation of the church from the civil state parallels the philosophies of secularism, disestablishmentarianism, religious liberty, and religious pluralism, by way of which the European states assumed some of the social roles of the church, the welfare state, a social shift that produced a culturally secular population and public sphere.
In practice, church–state separation varies from total separation, mandated by the country's political constitution, as in India and Singapore, to a state religion, as in the Maldives.
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Republic of Letters
The Republic of Letters is the long-distance intellectual community in the late 17th and 18th centuries in Europe and the Americas. It fostered communication among the intellectuals of the Age of Enlightenment, or philosophes as they were called in France.
The Republic of Letters emerged in the 17th century as a self-proclaimed community of scholars and literary figures that stretched across national boundaries but respected differences in language and culture.
These communities that transcended national boundaries formed the basis of a metaphysical Republic. Because of societal constraints on women, the Republic of Letters consisted mostly of men. As such, many scholars use "Republic of Letters" and "men of letters" interchangeably.
The circulation of handwritten letters was necessary for its function because it enabled intellectuals to correspond with each other from great distances. All citizens of the 17th-century Republic of Letters corresponded by letter, exchanged published papers and pamphlets, and considered it their duty to bring others into the Republic through the expansion of correspondence.
The first known occurrence of the term in its Latin form (Respublica literaria) is in a letter by Francesco Barbaro to Poggio Bracciolini dated July 6, 1417; it was used increasingly in the 16th and 17th, so that by the end of that century it featured in the titles of several important journals.
Currently, the consensus is that Pierre Bayle first translated the term in his journal Nouvelles de la République des Lettres in 1684. But there are some historians who disagree and some have gone so far as to say that its origin dates back to Plato's Republic.
Part of the difficulty in determining its origin is that, unlike an academy or literary society, it existed only in the minds of its members. Historians are presently debating the importance of the Republic of Letters in influencing the Enlightenment. Today, most Anglo-American historians, whatever their point of entry to debate, occupy a common ground: the Republic of Letters and the Enlightenment were distinct.[7]
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The Republic of Letters emerged in the 17th century as a self-proclaimed community of scholars and literary figures that stretched across national boundaries but respected differences in language and culture.
These communities that transcended national boundaries formed the basis of a metaphysical Republic. Because of societal constraints on women, the Republic of Letters consisted mostly of men. As such, many scholars use "Republic of Letters" and "men of letters" interchangeably.
The circulation of handwritten letters was necessary for its function because it enabled intellectuals to correspond with each other from great distances. All citizens of the 17th-century Republic of Letters corresponded by letter, exchanged published papers and pamphlets, and considered it their duty to bring others into the Republic through the expansion of correspondence.
The first known occurrence of the term in its Latin form (Respublica literaria) is in a letter by Francesco Barbaro to Poggio Bracciolini dated July 6, 1417; it was used increasingly in the 16th and 17th, so that by the end of that century it featured in the titles of several important journals.
Currently, the consensus is that Pierre Bayle first translated the term in his journal Nouvelles de la République des Lettres in 1684. But there are some historians who disagree and some have gone so far as to say that its origin dates back to Plato's Republic.
Part of the difficulty in determining its origin is that, unlike an academy or literary society, it existed only in the minds of its members. Historians are presently debating the importance of the Republic of Letters in influencing the Enlightenment. Today, most Anglo-American historians, whatever their point of entry to debate, occupy a common ground: the Republic of Letters and the Enlightenment were distinct.[7]
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Enlightened absolutism
Enlightened absolutism refers to the conduct and policies of European absolute monarchs during the 18th and 19th centuries who were influenced by the ideas of the Enlightenment, espousing them to enhance their power.
The concept originated during the Enlightenment period in the 18th and into the early 19th centuries. An enlightened absolutist is a non-democratic or authoritarian leader who exercises their political power based upon the principles of the Enlightenment.
Enlightened monarchs distinguished themselves from ordinary rulers by claiming to rule for their subjects' well-being. John Stuart Mill stated that despotism is a legitimate mode of government in dealing with barbarians, provided the end be their improvement.
Enlightened absolutists' beliefs about royal power were typically similar to those of regular despots, both believing that they were destined to rule. Enlightened rulers may have played a part in the abolition of serfdom in Europe.The enlightened despot Emperor Joseph II of Austria summarized, "Everything for the people, nothing by the people"
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The concept originated during the Enlightenment period in the 18th and into the early 19th centuries. An enlightened absolutist is a non-democratic or authoritarian leader who exercises their political power based upon the principles of the Enlightenment.
Enlightened monarchs distinguished themselves from ordinary rulers by claiming to rule for their subjects' well-being. John Stuart Mill stated that despotism is a legitimate mode of government in dealing with barbarians, provided the end be their improvement.
Enlightened absolutists' beliefs about royal power were typically similar to those of regular despots, both believing that they were destined to rule. Enlightened rulers may have played a part in the abolition of serfdom in Europe.The enlightened despot Emperor Joseph II of Austria summarized, "Everything for the people, nothing by the people"
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Classical liberalism
Classical liberalism is a political ideology and a branch of liberalism which advocates civil liberties under the rule of law with an emphasis on economic freedom.
Closely related to economic liberalism, it developed in the early 19th century, building on ideas from the previous century as a response to urbanisation and to the Industrial Revolution in Europe and the United States.
Notable individuals whose ideas contributed to classical liberalism include John Locke,[4] Jean-Baptiste Say, Thomas Robert Malthus and David Ricardo.
It drew on the classical economic ideas espoused by Adam Smith in Book One of The Wealth of Nations and on a belief in natural law, utilitarianism and progress.
The term classical liberalism has often been applied in retrospect to distinguish earlier 19th-century liberalism from social liberalism.
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Closely related to economic liberalism, it developed in the early 19th century, building on ideas from the previous century as a response to urbanisation and to the Industrial Revolution in Europe and the United States.
Notable individuals whose ideas contributed to classical liberalism include John Locke,[4] Jean-Baptiste Say, Thomas Robert Malthus and David Ricardo.
It drew on the classical economic ideas espoused by Adam Smith in Book One of The Wealth of Nations and on a belief in natural law, utilitarianism and progress.
The term classical liberalism has often been applied in retrospect to distinguish earlier 19th-century liberalism from social liberalism.
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Discourse on Inequality
Discourse on the Origin and Basis of Inequality Among Men (French: Discours sur l'origine et les fondements de l'inégalité parmi les hommes), also commonly known as the "Second Discourse", is a work by philosopher Jean-Jacques Rousseau.
Rousseau first exposes in this work his conception of a human state of nature, broadly believed to be a hypothetical thought exercise and of human perfectibility, an early idea of progress.
He then explains the way, according to him, people may have established civil society, which leads him to present private property as the original source and basis of all inequality.
The text was written in 1754 in response to a prize competition of the Academy of Dijon answering the prompt:
What is the origin of inequality among people, and is it authorized by natural law? Rousseau did not win with his treatise (as he had for the Discourse on the Arts and Sciences); a canon of Besançon by the name of François Xavier Talbert (l'abbé Talbert) did. Rousseau published the text in 1755
Rousseau's text is divided into four main parts: the dedication, the preface, an extended inquiry into the nature of the human being and another inquiry into the evolution of the human species within society. Also, there is an appendix that elaborates primarily on eighteenth century anthropological research throughout the text.
Rousseau discusses two types of inequality: natural, or physical inequality, and ethical, or moral inequality. Natural inequality involves differences between one human's body and that of another—it is a product of nature. Rousseau is not concerned with this type of inequality because he claims it is not the root of the inequality found in civil society. Instead, he argues moral inequality is unique to civil society and is evinced in differences in "wealth, nobility or rank, power and personal merit."
This type of inequality is established by convention. Rousseau appears to take a cynical view of civil society, where man has strayed from his "natural state" of individual independence and freedom to satisfy his individual needs and desires.
His discussion begins with an analysis of a natural man who bears, along with some developed animal species, instincts for self-preservation—a non-destructive love of self (amour de soi même)—and a "natural repugnance" to suffering—a natural pity or compassion.
Natural man acts only for his own sake and avoids conflicts with other animals (and humans). Rousseau's natural man is more or less like any other animal, with "self-preservation being his chief and almost sole concern" and "the only goods he recognizes in the universe" being food, a female, and sleep... Rousseau's man is a "savage" man. He is a loner and self-sufficient. Any battle or skirmish was only to protect himself.
The natural man was in prime condition, fast, and strong, capable of caring for himself. He killed only for his own self-preservation. Natural man's anthropological distinction (from the animal kingdom) is based on his capacity for "perfectibility" and innate sense of his freedom.
The former, although translated as "perfectibility," has nothing to do with a drive for perfection or excellence, which might confuse it with virtue ethics. Instead, perfectibility describes how humans can learn by observing others. Since human being lacks reason, this is not a discursive reasoning, but more akin to the neurological account of mirror neurons. Human freedom does not mean the capacity to choose, which would require reason, but instead the ability to refrain from instinct. Only with such a capacity can humans acquire new habits and practices.
The most important feature of Rousseau's natural man is that he lacks reason, in contrast to most of the Western intellectual tradition. Rousseau claims natural man does not possess reason or language (in which reason's generation is rooted) or society—and these three things are mutually-conditioning, such that none can come into being without the others. Rousseau's natural man significantly differs from, and is a response to, that of Hobbes; Rousseau says as much at various points throughout his work.
He thinks that Hobbes conflates human being in the state of nature with human being in civil society. Unlike Hobbes's natural man, Rousseau's is not motivated by fear of death because he cannot conceive of that end; thus fear of death already suggests a movement out of the state of nature. Also, this natural man, unlike Hobbes's, is not in constant state of fear and anxiety. Rousseau's natural man possesses a few qualities that allow him to distinguish himself from the animals over a long period of time.
The process by which natural man becomes civilized is uncertain in the Discourse, but it could have had two or three different causes. The most likely causes are environmental, such that humans came into closer proximity and began cohabitation, which in turn facilitated the development of reason and language.
Equally, human "perfectibility" could explain this change in the nature of the human being.[4] Rousseau is not really interested in explaining the development, but acknowledges its complexity.[5] What is important is that with primitive social existence (preceding civil society), humans gain "self-esteem" ("amour propre")[6] and most of the rest of Rousseau's account is based on this.
Rousseau's critique of civil society is primarily based on psychological features of civil man, with amour propre pushing individuals to compare themselves with others, to gain a sense of self corresponding to this, and to dissolve natural man's natural pity.
The beginning of part two dramatically imagines some lone errant soul planting the stakes that first establish private property: "The first person who, having enclosed a plot of land, took it into his head to say this is mine and found people simple enough to believe him, was the true founder of civil society".
But Rousseau then clarifies that this moment was presaged by a series of environmental and rational conditions that made it possible. For Rousseau, even the concept of private property required a series of other concepts in order to be formed.
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Rousseau first exposes in this work his conception of a human state of nature, broadly believed to be a hypothetical thought exercise and of human perfectibility, an early idea of progress.
He then explains the way, according to him, people may have established civil society, which leads him to present private property as the original source and basis of all inequality.
The text was written in 1754 in response to a prize competition of the Academy of Dijon answering the prompt:
What is the origin of inequality among people, and is it authorized by natural law? Rousseau did not win with his treatise (as he had for the Discourse on the Arts and Sciences); a canon of Besançon by the name of François Xavier Talbert (l'abbé Talbert) did. Rousseau published the text in 1755
Rousseau's text is divided into four main parts: the dedication, the preface, an extended inquiry into the nature of the human being and another inquiry into the evolution of the human species within society. Also, there is an appendix that elaborates primarily on eighteenth century anthropological research throughout the text.
Rousseau discusses two types of inequality: natural, or physical inequality, and ethical, or moral inequality. Natural inequality involves differences between one human's body and that of another—it is a product of nature. Rousseau is not concerned with this type of inequality because he claims it is not the root of the inequality found in civil society. Instead, he argues moral inequality is unique to civil society and is evinced in differences in "wealth, nobility or rank, power and personal merit."
This type of inequality is established by convention. Rousseau appears to take a cynical view of civil society, where man has strayed from his "natural state" of individual independence and freedom to satisfy his individual needs and desires.
His discussion begins with an analysis of a natural man who bears, along with some developed animal species, instincts for self-preservation—a non-destructive love of self (amour de soi même)—and a "natural repugnance" to suffering—a natural pity or compassion.
Natural man acts only for his own sake and avoids conflicts with other animals (and humans). Rousseau's natural man is more or less like any other animal, with "self-preservation being his chief and almost sole concern" and "the only goods he recognizes in the universe" being food, a female, and sleep... Rousseau's man is a "savage" man. He is a loner and self-sufficient. Any battle or skirmish was only to protect himself.
The natural man was in prime condition, fast, and strong, capable of caring for himself. He killed only for his own self-preservation. Natural man's anthropological distinction (from the animal kingdom) is based on his capacity for "perfectibility" and innate sense of his freedom.
The former, although translated as "perfectibility," has nothing to do with a drive for perfection or excellence, which might confuse it with virtue ethics. Instead, perfectibility describes how humans can learn by observing others. Since human being lacks reason, this is not a discursive reasoning, but more akin to the neurological account of mirror neurons. Human freedom does not mean the capacity to choose, which would require reason, but instead the ability to refrain from instinct. Only with such a capacity can humans acquire new habits and practices.
The most important feature of Rousseau's natural man is that he lacks reason, in contrast to most of the Western intellectual tradition. Rousseau claims natural man does not possess reason or language (in which reason's generation is rooted) or society—and these three things are mutually-conditioning, such that none can come into being without the others. Rousseau's natural man significantly differs from, and is a response to, that of Hobbes; Rousseau says as much at various points throughout his work.
He thinks that Hobbes conflates human being in the state of nature with human being in civil society. Unlike Hobbes's natural man, Rousseau's is not motivated by fear of death because he cannot conceive of that end; thus fear of death already suggests a movement out of the state of nature. Also, this natural man, unlike Hobbes's, is not in constant state of fear and anxiety. Rousseau's natural man possesses a few qualities that allow him to distinguish himself from the animals over a long period of time.
The process by which natural man becomes civilized is uncertain in the Discourse, but it could have had two or three different causes. The most likely causes are environmental, such that humans came into closer proximity and began cohabitation, which in turn facilitated the development of reason and language.
Equally, human "perfectibility" could explain this change in the nature of the human being.[4] Rousseau is not really interested in explaining the development, but acknowledges its complexity.[5] What is important is that with primitive social existence (preceding civil society), humans gain "self-esteem" ("amour propre")[6] and most of the rest of Rousseau's account is based on this.
Rousseau's critique of civil society is primarily based on psychological features of civil man, with amour propre pushing individuals to compare themselves with others, to gain a sense of self corresponding to this, and to dissolve natural man's natural pity.
The beginning of part two dramatically imagines some lone errant soul planting the stakes that first establish private property: "The first person who, having enclosed a plot of land, took it into his head to say this is mine and found people simple enough to believe him, was the true founder of civil society".
But Rousseau then clarifies that this moment was presaged by a series of environmental and rational conditions that made it possible. For Rousseau, even the concept of private property required a series of other concepts in order to be formed.
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Tree of the knowledge of good and evil
The tree of the knowledge of good and evil is one of two specific trees in the story of the Garden of Eden in Genesis 2–3, along with the tree of life.
Genesis 2 narrates that God places the first man and woman in a garden with trees of whose fruits they may eat, but forbids them to eat from "the tree of the knowledge of good and evil." When, in Genesis 3, a serpent persuades the woman to eat from its forbidden fruit and she also lets the man taste it, God expels them from the garden and thereby from eternal life.
The phrase in Hebrew: טוֹב וָרָע, tov wa-raʿ, literally translates as good and evil. This may be an example of the type of figure of speech known as merism, a literary device that pairs opposite terms together in order to create a general meaning, so that the phrase "good and evil" would simply imply "everything." This is seen in the Egyptian expression evil-good, which is normally employed to mean "everything." In Greek literature, Homer also uses the device when he lets Telemachus say, "I know all things, the good and the evil" (Od.20:309-10).[1]
This interpretation may partially contradict the text itself wherein God permits the consumption of every other tree in the garden, which could indicate a variety of knowledge available to the first humans (Genesis 2:16). It is further complicated by the act of the Creation of Man, wherein God gives Adam the "breath of life" from his own divine spirit, possibly indicating that humans are endowed with special knowledge as a condition of their existence (Genesis 1:26; 2:7). The Garden of Eden might represent a state of naivete that would not be possible without an incomplete or misinformed view of the world, implying primitive knowledge (Genesis 2:8). The mandate to "subdue" the earth would not be possible without some knowledge of nature (Genesis 1:28).
That humans are said to be created in God's image implies they are separate from the other animals intellectually or physically (Genesis 1:26). The fact that God speaks to the first humans but not to the other animals seems to indicate they understand language (Genesis 1:28-30). Genesis 2:19-20 refers to the invention of nouns as part of humanity's lingual development. The declaration that no animal other than Woman was found suitable as a helper to Adam could be a sign that the first man seeks an intelligent consort (Genesis 2:20).
Furthermore, the Serpent who says that eating the forbidden fruit will result in knowing "good and evil" (Genesis 3:5) is described as a trickster (Genesis 3:1) who misleads Eve about the sort of wisdom the fruit will impart (Genesis 3:6). The consumption of the fruit of the Tree of the Knowledge of Good and Evil does not result in the first humans understanding any scientific principle, but rather their vulnerability in nature, symbolized by nakedness. Adam and Eve are said to hide from God because of their nakedness, indicating that they understand their vulnerability to punishment for violating the precept (Genesis 3:10).
Symbolically, the passages that follow from the eating of the fruit may refer to efforts to address their vulnerability first peacefully (fig leaves) (3:7), then by means of violence (animal pelts) (3:21). The punishments of God refer to the burden of foreseeing problems before they develop, symbolized by the "curse of the ground" or the hard work of agricultural, and the pain of giving birth to children with a large braincase (Genesis 3:16-19).
However, if tree of the knowledge of good and evil is to be understood to mean a tree whose fruit imparts knowledge of everything, this phrase does not necessarily denote a moral concept. This view is held by several scholars.[1][2][3] Given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration. Robert Alter emphasizes the point that when God forbids the man to eat from that particular tree, he says that if he does so, he is "doomed to die." The Hebrew behind this is in a form regularly used in the Hebrew Bible for issuing death sentences
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Genesis 2 narrates that God places the first man and woman in a garden with trees of whose fruits they may eat, but forbids them to eat from "the tree of the knowledge of good and evil." When, in Genesis 3, a serpent persuades the woman to eat from its forbidden fruit and she also lets the man taste it, God expels them from the garden and thereby from eternal life.
The phrase in Hebrew: טוֹב וָרָע, tov wa-raʿ, literally translates as good and evil. This may be an example of the type of figure of speech known as merism, a literary device that pairs opposite terms together in order to create a general meaning, so that the phrase "good and evil" would simply imply "everything." This is seen in the Egyptian expression evil-good, which is normally employed to mean "everything." In Greek literature, Homer also uses the device when he lets Telemachus say, "I know all things, the good and the evil" (Od.20:309-10).[1]
This interpretation may partially contradict the text itself wherein God permits the consumption of every other tree in the garden, which could indicate a variety of knowledge available to the first humans (Genesis 2:16). It is further complicated by the act of the Creation of Man, wherein God gives Adam the "breath of life" from his own divine spirit, possibly indicating that humans are endowed with special knowledge as a condition of their existence (Genesis 1:26; 2:7). The Garden of Eden might represent a state of naivete that would not be possible without an incomplete or misinformed view of the world, implying primitive knowledge (Genesis 2:8). The mandate to "subdue" the earth would not be possible without some knowledge of nature (Genesis 1:28).
That humans are said to be created in God's image implies they are separate from the other animals intellectually or physically (Genesis 1:26). The fact that God speaks to the first humans but not to the other animals seems to indicate they understand language (Genesis 1:28-30). Genesis 2:19-20 refers to the invention of nouns as part of humanity's lingual development. The declaration that no animal other than Woman was found suitable as a helper to Adam could be a sign that the first man seeks an intelligent consort (Genesis 2:20).
Furthermore, the Serpent who says that eating the forbidden fruit will result in knowing "good and evil" (Genesis 3:5) is described as a trickster (Genesis 3:1) who misleads Eve about the sort of wisdom the fruit will impart (Genesis 3:6). The consumption of the fruit of the Tree of the Knowledge of Good and Evil does not result in the first humans understanding any scientific principle, but rather their vulnerability in nature, symbolized by nakedness. Adam and Eve are said to hide from God because of their nakedness, indicating that they understand their vulnerability to punishment for violating the precept (Genesis 3:10).
Symbolically, the passages that follow from the eating of the fruit may refer to efforts to address their vulnerability first peacefully (fig leaves) (3:7), then by means of violence (animal pelts) (3:21). The punishments of God refer to the burden of foreseeing problems before they develop, symbolized by the "curse of the ground" or the hard work of agricultural, and the pain of giving birth to children with a large braincase (Genesis 3:16-19).
However, if tree of the knowledge of good and evil is to be understood to mean a tree whose fruit imparts knowledge of everything, this phrase does not necessarily denote a moral concept. This view is held by several scholars.[1][2][3] Given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration. Robert Alter emphasizes the point that when God forbids the man to eat from that particular tree, he says that if he does so, he is "doomed to die." The Hebrew behind this is in a form regularly used in the Hebrew Bible for issuing death sentences
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Monday, July 8, 2019
Reincarnation
Reincarnation is the philosophical or religious concept that the non-physical essence of a living being starts a new life in a different physical form or body after biological death. It is also called rebirth or transmigration, and is a part of the Saṃsāra doctrine of cyclic existence.
It is a central tenet of Indian religions, namely Jainism, Buddhism, Sikhism and Hinduism, although there are Hindu groups that do not believe in reincarnation but believe in an afterlife.
A belief in rebirth/metempsychosis was held by Greek historic figures, such as Pythagoras, Socrates, and Plato.[6] It is also a common belief of various ancient and modern religions such as Spiritism, Theosophy, and Eckankar, and as an esoteric belief in many streams of Orthodox Judaism.
It is found as well in some tribal societies around the world, in places such as Australia and South America. Although the majority of denominations within Christianity and Islam do not believe that individuals reincarnate, particular groups within these religions do refer to reincarnation; these groups include the mainstream historical and contemporary followers of Cathars, Alawites, the Druze,[8] and the Rosicrucians.
The historical relations between these sects and the beliefs about reincarnation that were characteristic of Neoplatonism, Orphism, Hermeticism, Manicheanism, and Gnosticism of the Roman era as well as the Indian religions have been the subject of recent scholarly research.
Unity Church and its founder Charles Fillmore teaches reincarnation. In recent decades, many Europeans and North Americans have developed an interest in reincarnation,[11] and many contemporary works mention it.
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It is a central tenet of Indian religions, namely Jainism, Buddhism, Sikhism and Hinduism, although there are Hindu groups that do not believe in reincarnation but believe in an afterlife.
A belief in rebirth/metempsychosis was held by Greek historic figures, such as Pythagoras, Socrates, and Plato.[6] It is also a common belief of various ancient and modern religions such as Spiritism, Theosophy, and Eckankar, and as an esoteric belief in many streams of Orthodox Judaism.
It is found as well in some tribal societies around the world, in places such as Australia and South America. Although the majority of denominations within Christianity and Islam do not believe that individuals reincarnate, particular groups within these religions do refer to reincarnation; these groups include the mainstream historical and contemporary followers of Cathars, Alawites, the Druze,[8] and the Rosicrucians.
The historical relations between these sects and the beliefs about reincarnation that were characteristic of Neoplatonism, Orphism, Hermeticism, Manicheanism, and Gnosticism of the Roman era as well as the Indian religions have been the subject of recent scholarly research.
Unity Church and its founder Charles Fillmore teaches reincarnation. In recent decades, many Europeans and North Americans have developed an interest in reincarnation,[11] and many contemporary works mention it.
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Shekhinah
The Shekhinah is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the dwelling or settling of the divine presence of God. This term does not occur in the Bible, and is from rabbinic literature
The word shekhinah is not present in the Bible, and is first encountered in the rabbinic literature.[1]:148–49
The Semitic root means "to settle, inhabit, or dwell".[4] The root word is often used to refer to birds' nesting and nests ("Every fowl dwells near its kind and man near his equal.")[5] and can also mean "neighbor" ("If two Tobiahs appeared, one of whom was a neighbour and the other a scholar, the scholar is to be given precedence.")
The word for the Tabernacle, mishkan, is a derivative of the same root and is used in the sense of dwelling-place in the Bible, e.g. Psalms 132:5 ("till I find a place for the LORD, a dwelling for the Mighty One of Jacob.") and Numbers 24:5 ("How beautiful are your tents, Jacob, your dwelling places, Israel!" where the word for "your dwelling places" is mishkenotecha).[citation needed] In classic Jewish thought, the shekhinah refers to a dwelling or settling in a special sense, a dwelling or settling of divine presence, to the effect that, while in proximity to the shekhinah, the connection to God is more readily perceivable.
The concept is similar to that in the Gospel of Matthew 18:20, "Where two or three are gathered together in my name there am I in their midst."[1]:149 Some Christian theologians have connected the concept of shekhinah to the Greek term parousia,[need quotation to verify] "presence" or "arrival," which is used in the New Testament in a similar way for "divine presence"
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The word shekhinah is not present in the Bible, and is first encountered in the rabbinic literature.[1]:148–49
The Semitic root means "to settle, inhabit, or dwell".[4] The root word is often used to refer to birds' nesting and nests ("Every fowl dwells near its kind and man near his equal.")[5] and can also mean "neighbor" ("If two Tobiahs appeared, one of whom was a neighbour and the other a scholar, the scholar is to be given precedence.")
The word for the Tabernacle, mishkan, is a derivative of the same root and is used in the sense of dwelling-place in the Bible, e.g. Psalms 132:5 ("till I find a place for the LORD, a dwelling for the Mighty One of Jacob.") and Numbers 24:5 ("How beautiful are your tents, Jacob, your dwelling places, Israel!" where the word for "your dwelling places" is mishkenotecha).[citation needed] In classic Jewish thought, the shekhinah refers to a dwelling or settling in a special sense, a dwelling or settling of divine presence, to the effect that, while in proximity to the shekhinah, the connection to God is more readily perceivable.
The concept is similar to that in the Gospel of Matthew 18:20, "Where two or three are gathered together in my name there am I in their midst."[1]:149 Some Christian theologians have connected the concept of shekhinah to the Greek term parousia,[need quotation to verify] "presence" or "arrival," which is used in the New Testament in a similar way for "divine presence"
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Ten Sefirot
Sefirot (ספירות, sfirot, singular ספירה sfirɔ), literally means "counting, enumeration", but early Kabbalists presented a number of other etymological possibilities from the same Hebrew root including: sefer ("text" - ספר), sippur ("recounting a story" - סיפור), sappir ("sapphire" - ספיר, "brilliance", "luminary"), sfar ("boundary" - ספר), and sofer, or safra ("scribe" - ספרא, סופר). The term sefirah thus has complex connotations within Kabbalah.
The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah, "The Book of Formation", attributed to the first Jewish Patriarch, Abraham.[1] However, the names of the sefirot as given in later Kabbalah are not specified there.
Further references to the sefirot, now with their later-accepted names, are elaborated on in the medieval Kabbalistic text of the Zohar, which is one of the core texts of Kabbalah. The sefirot are ten emanations, or illuminations of God's Infinite Light as it manifests in Creation.
As revelations of the Creator's Will (רצון rɔṣon),[3] the sefirot should not be understood as ten different "gods" but as ten different channels through which the one God reveals his will. In later Jewish literature, the ten sefirot refer either to the ten manifestations of God; the ten powers or faculties of the soul; or the ten structural forces of nature.
In Cordoveran Kabbalah, the forces of creation are considered as autonomous forces that evolve linearly from one another. By contrast, in Lurean or Lurianic Kabbalah (the Kabbalah of Isaac Luria), the sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution. Luria described the sefirot as complex and dynamically interacting entities known as partzufim, each with its own symbolically human-like persona.[1] Keter, the Crown, is the first sefirah.
It is the superconscious intermediary between God and the other, conscious sefirot. Three different levels, or "heads", are identified within Keter. In some contexts, the highest level of Keter is called "The unknowable head",[4] The second level is "the head of nothingness" (reisha d'ayin) and the third level is "the long head" (reisha d'arich).
These three heads correspond to the superconscious levels of faith, pleasure and will in the soul.[1] In its early 12th-century dissemination, Kabbalah received criticism from some rabbis who adhered to Jewish philosophy, for its alleged introduction of multiplicity into Jewish monotheism.
The seeming plurality of the One God is a result of the spiritual evolution of God's light, which introduced a multiplicity of emanations from the one infinite Divine essence. This was necessary due to the inability of mankind to exist in God's infinite presence.
God does not change; rather, it is our ability to perceive His emanations that is modified. This is stressed in Kabbalah in order to avoid heretical notions of any plurality in the Godhead. One parable to explain this is the difference between the "Ma'Ohr" ("Luminary"-Divine essence) and the "Ohr" ("Light") He emanates, like the difference between the single body of the sun and the multiple rays of sunlight that illuminate a room.
Names of the sefirot In Kabbalah, there is a direct correspondence between the Hebrew name of any spiritual or physical phenomenon and its manifestations in the mundane world. The Hebrew name represents the unique essence of the object.
This reflects the belief that the universe is created through the metaphorical speech of God, as stated in the first chapter of Genesis. Kabbalah expounds on the names of the sefirot and their nuances, including their gematria (numerical values), in order to reach an understanding of these emanations of God's essence.[1][8] In the 16th-century rational synthesis of Moses ben Jacob Cordovero (Cordoveran Kabbalah), the first complete systemisation of Kabbalah, the sefirot are listed from highest to lowest
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The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah, "The Book of Formation", attributed to the first Jewish Patriarch, Abraham.[1] However, the names of the sefirot as given in later Kabbalah are not specified there.
Further references to the sefirot, now with their later-accepted names, are elaborated on in the medieval Kabbalistic text of the Zohar, which is one of the core texts of Kabbalah. The sefirot are ten emanations, or illuminations of God's Infinite Light as it manifests in Creation.
As revelations of the Creator's Will (רצון rɔṣon),[3] the sefirot should not be understood as ten different "gods" but as ten different channels through which the one God reveals his will. In later Jewish literature, the ten sefirot refer either to the ten manifestations of God; the ten powers or faculties of the soul; or the ten structural forces of nature.
In Cordoveran Kabbalah, the forces of creation are considered as autonomous forces that evolve linearly from one another. By contrast, in Lurean or Lurianic Kabbalah (the Kabbalah of Isaac Luria), the sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution. Luria described the sefirot as complex and dynamically interacting entities known as partzufim, each with its own symbolically human-like persona.[1] Keter, the Crown, is the first sefirah.
It is the superconscious intermediary between God and the other, conscious sefirot. Three different levels, or "heads", are identified within Keter. In some contexts, the highest level of Keter is called "The unknowable head",[4] The second level is "the head of nothingness" (reisha d'ayin) and the third level is "the long head" (reisha d'arich).
These three heads correspond to the superconscious levels of faith, pleasure and will in the soul.[1] In its early 12th-century dissemination, Kabbalah received criticism from some rabbis who adhered to Jewish philosophy, for its alleged introduction of multiplicity into Jewish monotheism.
The seeming plurality of the One God is a result of the spiritual evolution of God's light, which introduced a multiplicity of emanations from the one infinite Divine essence. This was necessary due to the inability of mankind to exist in God's infinite presence.
God does not change; rather, it is our ability to perceive His emanations that is modified. This is stressed in Kabbalah in order to avoid heretical notions of any plurality in the Godhead. One parable to explain this is the difference between the "Ma'Ohr" ("Luminary"-Divine essence) and the "Ohr" ("Light") He emanates, like the difference between the single body of the sun and the multiple rays of sunlight that illuminate a room.
Names of the sefirot In Kabbalah, there is a direct correspondence between the Hebrew name of any spiritual or physical phenomenon and its manifestations in the mundane world. The Hebrew name represents the unique essence of the object.
This reflects the belief that the universe is created through the metaphorical speech of God, as stated in the first chapter of Genesis. Kabbalah expounds on the names of the sefirot and their nuances, including their gematria (numerical values), in order to reach an understanding of these emanations of God's essence.[1][8] In the 16th-century rational synthesis of Moses ben Jacob Cordovero (Cordoveran Kabbalah), the first complete systemisation of Kabbalah, the sefirot are listed from highest to lowest
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Sefirot
Sefirot (/sfɪˈroʊt, ˈsfɪroʊt/; Hebrew: סְפִירוֹת səphîrôṯ), meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals Itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus).
The term is alternatively transliterated into English as sephirot/sephiroth, singular sefirah/sephirah etc. Alternative configurations of the sefirot are given by different schools in the historical development of Kabbalah, with each articulating different spiritual aspects.
The tradition of enumerating 10 is stated in the Sefer Yetzirah, "Ten sefirot of nothingness, ten and not nine, ten and not eleven".
As altogether eleven sefirot are listed across the different schemes, two (Keter and Da'at) are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories.
The sefirot are described as channels of Divine creative life force or consciousness through which the unknowable Divine essence is revealed to mankind. The first sefirah, Keter, describes the Divine superconscious Will that is beyond conscious intellect.
The next three sefirot (Chokhmah, Binah and Da'at) describe three levels of conscious Divine Intellect. The seven subsequent sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkuth) describe the primary and secondary conscious Divine Emotions.
Two sefirot (Binah and Malkuth) are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light, then inwardly nurtures and gives birth to lower sefirot. Corresponding to this is the Female Divine Presence (Hebrew: שְׁכִינָה, Shekhinah).
Kabbalah sees the human soul as mirroring the Divine (after Genesis 1:27, "God created man in His own image, in the image of God He created him, male and female He created them"), and more widely, all creations as reflections of their life source in the sefirot.
Therefore, the sefirot also describe the spiritual life of man, and constitute the conceptual paradigm in Kabbalah for understanding everything. This relationship between the soul of man and the Divine, gives Kabbalah one of its two central metaphors in describing Divinity, alongside the other Ohr (light) metaphor. However, Kabbalah repeatedly stresses the need to avoid all corporeal interpretation.
Through this, the sefirot are related to the structure of the body and are reformed into partzufim (personas). Underlying the structural purpose of each sefirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience.
In Hasidic philosophy, which has sought to internalise the experience of Jewish mysticism into daily inspiration (devekut), this inner life of the sefirot is explored, and the role they play in man's service of God in this world.
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The term is alternatively transliterated into English as sephirot/sephiroth, singular sefirah/sephirah etc. Alternative configurations of the sefirot are given by different schools in the historical development of Kabbalah, with each articulating different spiritual aspects.
The tradition of enumerating 10 is stated in the Sefer Yetzirah, "Ten sefirot of nothingness, ten and not nine, ten and not eleven".
As altogether eleven sefirot are listed across the different schemes, two (Keter and Da'at) are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories.
The sefirot are described as channels of Divine creative life force or consciousness through which the unknowable Divine essence is revealed to mankind. The first sefirah, Keter, describes the Divine superconscious Will that is beyond conscious intellect.
The next three sefirot (Chokhmah, Binah and Da'at) describe three levels of conscious Divine Intellect. The seven subsequent sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkuth) describe the primary and secondary conscious Divine Emotions.
Two sefirot (Binah and Malkuth) are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light, then inwardly nurtures and gives birth to lower sefirot. Corresponding to this is the Female Divine Presence (Hebrew: שְׁכִינָה, Shekhinah).
Kabbalah sees the human soul as mirroring the Divine (after Genesis 1:27, "God created man in His own image, in the image of God He created him, male and female He created them"), and more widely, all creations as reflections of their life source in the sefirot.
Therefore, the sefirot also describe the spiritual life of man, and constitute the conceptual paradigm in Kabbalah for understanding everything. This relationship between the soul of man and the Divine, gives Kabbalah one of its two central metaphors in describing Divinity, alongside the other Ohr (light) metaphor. However, Kabbalah repeatedly stresses the need to avoid all corporeal interpretation.
Through this, the sefirot are related to the structure of the body and are reformed into partzufim (personas). Underlying the structural purpose of each sefirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience.
In Hasidic philosophy, which has sought to internalise the experience of Jewish mysticism into daily inspiration (devekut), this inner life of the sefirot is explored, and the role they play in man's service of God in this world.
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Hasidic Judaism
Hasidism, sometimes Hasidic Judaism (Hebrew: חסידות, romanized: hasidut, [χaˈsidus]; originally, "piety"), is a Jewish religious group. It arose as a spiritual revival movement in contemporary Western Ukraine during the 18th century, and spread rapidly throughout Eastern Europe.
Today, most affiliates reside in Israel and the United States. Israel Ben Eliezer, the "Baal Shem Tov", is regarded as its founding father, and his disciples developed and disseminated it.
Present-day Hasidism is a sub-group within Ultra-Orthodox ("Haredi") Judaism, and is noted for its religious conservatism and social seclusion. Its members adhere closely both to Orthodox Jewish practice – with the movement's own unique emphases – and the traditions of Eastern European Jews, so much so that many of the latter, including various special styles of dress and the use of the Yiddish language, are nowadays associated almost exclusively with Hasidism.
Hasidic thought draws heavily on Lurianic Kabbalah, and, to an extent, is a popularization of it. Teachings emphasize God's immanence in the universe, the need to cleave and be one with him at all times, the devotional aspect of religious practice, and the spiritual dimension of corporeality and mundane acts.
Hasidim, the adherents of Hasidism, are organized in independent sects known as "courts" or dynasties, each headed by its own hereditary leader, a Rebbe. Reverence and submission to the Rebbe are key tenets, as he is considered a spiritual authority with whom the follower must bond to gain closeness to God.
The various "courts" share basic convictions, but operate apart, and possess unique traits and customs. Affiliation is often retained in families for generations, and being Hasidic is as much a sociological factor – entailing, as it does, birth into a specific community and allegiance to a dynasty of Rebbes – as it is a purely religious one.
There are several "courts" with many thousands of member households each, and hundreds of smaller ones. As of 2016, there were over 130,000 Hasidic households worldwide, about 5% of the global Jewish population.
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Today, most affiliates reside in Israel and the United States. Israel Ben Eliezer, the "Baal Shem Tov", is regarded as its founding father, and his disciples developed and disseminated it.
Present-day Hasidism is a sub-group within Ultra-Orthodox ("Haredi") Judaism, and is noted for its religious conservatism and social seclusion. Its members adhere closely both to Orthodox Jewish practice – with the movement's own unique emphases – and the traditions of Eastern European Jews, so much so that many of the latter, including various special styles of dress and the use of the Yiddish language, are nowadays associated almost exclusively with Hasidism.
Hasidic thought draws heavily on Lurianic Kabbalah, and, to an extent, is a popularization of it. Teachings emphasize God's immanence in the universe, the need to cleave and be one with him at all times, the devotional aspect of religious practice, and the spiritual dimension of corporeality and mundane acts.
Hasidim, the adherents of Hasidism, are organized in independent sects known as "courts" or dynasties, each headed by its own hereditary leader, a Rebbe. Reverence and submission to the Rebbe are key tenets, as he is considered a spiritual authority with whom the follower must bond to gain closeness to God.
The various "courts" share basic convictions, but operate apart, and possess unique traits and customs. Affiliation is often retained in families for generations, and being Hasidic is as much a sociological factor – entailing, as it does, birth into a specific community and allegiance to a dynasty of Rebbes – as it is a purely religious one.
There are several "courts" with many thousands of member households each, and hundreds of smaller ones. As of 2016, there were over 130,000 Hasidic households worldwide, about 5% of the global Jewish population.
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Distinction between Jews and non-Jews
According to Isaac Luria (1534–72) and other commentators on the Zohar, righteous Gentiles do not have this demonic aspect and are in many ways similar to Jewish souls.
A number of prominent Kabbalists, e.g., Pinchas Eliyahu of Vilna, the author of Sefer ha-Brit, held that only some marginal elements in the humanity represent these demonic forces. On the other hand, the souls of Jewish heretics have much more satanic energy than the worst of idol worshippers; this view is popular in some Hasidic circles, especially Satmar Hasidim.
On the other hand, many prominent Kabbalists rejected this idea and believed in essential equality of all human souls. Menahem Azariah da Fano (1548–1620), in his book Reincarnations of souls, provides many examples of non-Jewish Biblical figures being reincarnated into Jews and vice versa; the contemporary Habad rabbi and mystic Dov Ber Pinson teaches that distinctions between Jews and non-Jews in works such as the Tanya are not to be understood as literally referring to the external properties of a person (what religious community they are born into), but rather as referring to the properties of souls as they can be re-incarnated in any religious community
But one point of view is represented by the Hasidic work 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 (born 1745), can achieve a high level of spirituality, similar to an angel, his soul is still fundamentally different in character, but not value, from a Jewish one.[74] A similar view is found in Kuzari, an early medieval philosophical book by Yehuda Halevi (1075–1141 AD)[75] Another prominent Habad rabbi, Abraham Yehudah Khein (born 1878), 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".[76]
The great 20th-century Kabbalist Yehuda Ashlag viewed the terms "Jews" and "Gentile" as different levels of perception, available to every human soul.
David Halperin[77] 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.
However, a number of renowned Kabbalists claimed the exact opposite, stressing universality of all human souls and providing universal interpretations of the Kabbalistic tradition, including its Lurianic version. In their view, Kabbalah transcends the borders of Judaism and can serve as a basis of inter-religious theosophy and a universal religion.
Pinchas Elijah Hurwitz, a prominent 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.[78] 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 pagan mystics.
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 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.
For a different perspective, see Wolfson.[80] He provides numerous examples from the 17th to the 20th centuries, which would challenge the view of Halperin cited above 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. However, as explained above, many well known Kabbalists rejected the literal interpretation of these seemingly discriminatory views.
They argued that the term "Jew" was to be interpreted metaphorically, as referring to the spiritual development of the soul, rather than the superficial denomination of the individual, and they added a chain of intermediary states between "Jews" and idol worshippers, or spiritualised the very definition of "Jews" and "non-Jews" and argued that a soul can be re-incarnated in different communities (whether Jewish or not) as much as within a single one
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A number of prominent Kabbalists, e.g., Pinchas Eliyahu of Vilna, the author of Sefer ha-Brit, held that only some marginal elements in the humanity represent these demonic forces. On the other hand, the souls of Jewish heretics have much more satanic energy than the worst of idol worshippers; this view is popular in some Hasidic circles, especially Satmar Hasidim.
On the other hand, many prominent Kabbalists rejected this idea and believed in essential equality of all human souls. Menahem Azariah da Fano (1548–1620), in his book Reincarnations of souls, provides many examples of non-Jewish Biblical figures being reincarnated into Jews and vice versa; the contemporary Habad rabbi and mystic Dov Ber Pinson teaches that distinctions between Jews and non-Jews in works such as the Tanya are not to be understood as literally referring to the external properties of a person (what religious community they are born into), but rather as referring to the properties of souls as they can be re-incarnated in any religious community
But one point of view is represented by the Hasidic work 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 (born 1745), can achieve a high level of spirituality, similar to an angel, his soul is still fundamentally different in character, but not value, from a Jewish one.[74] A similar view is found in Kuzari, an early medieval philosophical book by Yehuda Halevi (1075–1141 AD)[75] Another prominent Habad rabbi, Abraham Yehudah Khein (born 1878), 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".[76]
The great 20th-century Kabbalist Yehuda Ashlag viewed the terms "Jews" and "Gentile" as different levels of perception, available to every human soul.
David Halperin[77] 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.
However, a number of renowned Kabbalists claimed the exact opposite, stressing universality of all human souls and providing universal interpretations of the Kabbalistic tradition, including its Lurianic version. In their view, Kabbalah transcends the borders of Judaism and can serve as a basis of inter-religious theosophy and a universal religion.
Pinchas Elijah Hurwitz, a prominent 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.[78] 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 pagan mystics.
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 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.
For a different perspective, see Wolfson.[80] He provides numerous examples from the 17th to the 20th centuries, which would challenge the view of Halperin cited above 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. However, as explained above, many well known Kabbalists rejected the literal interpretation of these seemingly discriminatory views.
They argued that the term "Jew" was to be interpreted metaphorically, as referring to the spiritual development of the soul, rather than the superficial denomination of the individual, and they added a chain of intermediary states between "Jews" and idol worshippers, or spiritualised the very definition of "Jews" and "non-Jews" and argued that a soul can be re-incarnated in different communities (whether Jewish or not) as much as within a single one
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Levels of the soul
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:[citation needed] Nefesh (נפש): the lower part, or "animal part", of the soul. It is linked to instincts and bodily cravings. T
his part of the soul is provided at birth. Ruach (רוח): the middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil. Neshamah (נשמה): 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.
The Raaya Meheimna, a section of related teachings spread throughout the Zohar, discusses fourth and fifth parts of the human soul, the chayyah and yehidah (first mentioned in the Midrash Rabbah). Gershom Scholem writes that these "were considered to represent the sublimest levels of intuitive cognition, and to be within the grasp of only a few chosen individuals".
The Chayyah and the Yechidah do not enter into the body like the other three—thus they received less attention in other sections of the Zohar. 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.
Both rabbinic and kabbalistic works posit that there are a few additional, non-permanent states of the soul that people can develop on certain occasions. These extra souls, or extra states of the soul, play no part in any afterlife scheme, but are mentioned for completeness: Ruach HaKodesh (רוח הקודש) ("spirit of holiness"): a state of the soul that makes prophecy possible.
Since the age of classical prophecy passed, no one (outside of Israel) receives the soul of prophecy any longer. Neshamah Yeseira: The "supplemental soul" that a Jew can experience on Shabbat.
It makes possible an enhanced spiritual enjoyment of the day. This exists only when one is observing Shabbat; it can be lost and gained depending on one's observance. Neshamah Kedosha: Provided to Jews at the age of maturity (13 for boys, 12 for girls) and is related to the study and fulfillment of the Torah commandments. It exists only when one studies and follows the Torah; it can be lost and gained depending on one's study and observance.
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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:[citation needed] Nefesh (נפש): the lower part, or "animal part", of the soul. It is linked to instincts and bodily cravings. T
his part of the soul is provided at birth. Ruach (רוח): the middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil. Neshamah (נשמה): 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.
The Raaya Meheimna, a section of related teachings spread throughout the Zohar, discusses fourth and fifth parts of the human soul, the chayyah and yehidah (first mentioned in the Midrash Rabbah). Gershom Scholem writes that these "were considered to represent the sublimest levels of intuitive cognition, and to be within the grasp of only a few chosen individuals".
The Chayyah and the Yechidah do not enter into the body like the other three—thus they received less attention in other sections of the Zohar. 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.
Both rabbinic and kabbalistic works posit that there are a few additional, non-permanent states of the soul that people can develop on certain occasions. These extra souls, or extra states of the soul, play no part in any afterlife scheme, but are mentioned for completeness: Ruach HaKodesh (רוח הקודש) ("spirit of holiness"): a state of the soul that makes prophecy possible.
Since the age of classical prophecy passed, no one (outside of Israel) receives the soul of prophecy any longer. Neshamah Yeseira: The "supplemental soul" that a Jew can experience on Shabbat.
It makes possible an enhanced spiritual enjoyment of the day. This exists only when one is observing Shabbat; it can be lost and gained depending on one's observance. Neshamah Kedosha: Provided to Jews at the age of maturity (13 for boys, 12 for girls) and is related to the study and fulfillment of the Torah commandments. It exists only when one studies and follows the Torah; it can be lost and gained depending on one's study and observance.
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Origin of evil
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.
Foundational texts of Medieval Kabbalism conceived evil as a demonic parallel to the holy, called the Sitra Achra (the "Other Side"), and the Kelipot/Qliphoth (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".[citation needed] Gevurah is necessary for Creation to exist as it counterposes 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.
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Foundational texts of Medieval Kabbalism conceived evil as a demonic parallel to the holy, called the Sitra Achra (the "Other Side"), and the Kelipot/Qliphoth (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".[citation needed] Gevurah is necessary for Creation to exist as it counterposes 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.
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Hasidic Judaism
Israel ben Eliezer Baal Shem Tov (1698–1760), founder of Hasidism in the area of the Ukraine, spread teachings based on Lurianic Kabbalah, but adapted to a different aim of immediate psychological perception of Divine Omnipresence amidst the mundane.
The emotional, ecstatic fervour of early Hasidism developed from previous Nistarim circles of mystical activity, but instead sought communal revival of the common folk by reframing Judaism around the central principle of devekut (mystical cleaving to God) for all.
This new approach turned formerly esoteric elite kabbalistic theory into a popular social mysticism movement for the first time, with its own doctrines, classic texts, teachings and customs. From the Baal Shem Tov sprang the wide ongoing schools of Hasidic Judaism, each with different approaches and thought. Hasidism instituted a new concept of Tzadik leadership in Jewish mysticism, where the elite scholars of mystical texts now took on a social role as embodiments and intercessors of Divinity for the masses. With the 19th-century consolidation of the movement, leadership became dynastic.
Among later Hasidic schools: Rebbe Nachman of Breslov (1772–1810), the great-grandson of the Baal Shem Tov, revitalised and further expanded the latter's teachings, amassing a following of thousands in Ukraine, Belarus, Lithuania and Poland. In a unique amalgam of Hasidic and Mitnaged approaches, Rebbe Nachman emphasised study of both Kabbalah and serious Torah scholarship to his disciples.
His teachings also differed from the way other Hasidic groups were developing, as he rejected the idea of hereditary Hasidic dynasties and taught that each Hasid must "search for the tzaddik ('saintly/righteous person')" for himself and within himself.
The Habad-Lubavitch intellectual school of Hasidism broke away from General-Hasidism's emotional faith orientation, by making the mind central as the route to the internal heart. Its texts combine what they view as rational investigation with explanation of Kabbalah through articulating unity in a common Divine essence. In recent times, the messianic element latent in Hasidism has come to the fore in Habad.
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The emotional, ecstatic fervour of early Hasidism developed from previous Nistarim circles of mystical activity, but instead sought communal revival of the common folk by reframing Judaism around the central principle of devekut (mystical cleaving to God) for all.
This new approach turned formerly esoteric elite kabbalistic theory into a popular social mysticism movement for the first time, with its own doctrines, classic texts, teachings and customs. From the Baal Shem Tov sprang the wide ongoing schools of Hasidic Judaism, each with different approaches and thought. Hasidism instituted a new concept of Tzadik leadership in Jewish mysticism, where the elite scholars of mystical texts now took on a social role as embodiments and intercessors of Divinity for the masses. With the 19th-century consolidation of the movement, leadership became dynastic.
Among later Hasidic schools: Rebbe Nachman of Breslov (1772–1810), the great-grandson of the Baal Shem Tov, revitalised and further expanded the latter's teachings, amassing a following of thousands in Ukraine, Belarus, Lithuania and Poland. In a unique amalgam of Hasidic and Mitnaged approaches, Rebbe Nachman emphasised study of both Kabbalah and serious Torah scholarship to his disciples.
His teachings also differed from the way other Hasidic groups were developing, as he rejected the idea of hereditary Hasidic dynasties and taught that each Hasid must "search for the tzaddik ('saintly/righteous person')" for himself and within himself.
The Habad-Lubavitch intellectual school of Hasidism broke away from General-Hasidism's emotional faith orientation, by making the mind central as the route to the internal heart. Its texts combine what they view as rational investigation with explanation of Kabbalah through articulating unity in a common Divine essence. In recent times, the messianic element latent in Hasidism has come to the fore in Habad.
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Sabbatian mysticism
The spiritual and mystical yearnings of many Jews remained frustrated after the death of Isaac Luria and his disciples and colleagues.
No hope was in sight for many following the devastation and mass killings of the pogroms that followed in the wake of the Chmielnicki Uprising (1648–1654), the largest single massacre of Jews until the Holocaust, and it was at this time that a controversial scholar by the name of Sabbatai Zevi (1626–1676) captured the hearts and minds of the Jewish masses of that time with the promise of a newly minted messianic Millennialism in the form of his own personage.
His charisma, mystical teachings that included repeated pronunciations of the holy Tetragrammaton in public, tied to an unstable personality, and with the help of his greatest enthusiast, Nathan of Gaza, convinced the Jewish masses that the Jewish Messiah had finally come.
It seemed that the esoteric teachings of Kabbalah had found their "champion" and had triumphed, but this era of Jewish history unravelled when Zevi became an apostate to Judaism by converting to Islam after he was arrested by the Ottoman Sultan and threatened with execution for attempting a plan to conquer the world and rebuild the Temple in Jerusalem.
Unwilling to give up their messianic expectations, a minority of Zvi's Jewish followers converted to Islam along with him. Many of his followers, known as Sabbatians, continued to worship him in secret, explaining his conversion not as an effort to save his life but to recover the sparks of the holy in each religion, and most leading rabbis were always on guard to root them out.
The Dönmeh movement in modern Turkey is a surviving remnant of the Sabbatian schism. Due to the chaos caused in the Jewish world, the rabbinic prohibition against studying Kabbalah established itself firmly within the Jewish religion.
One of the conditions allowing a man to study and engage himself in the Kabbalah was to be at least forty years old. This age requirement came about during this period and is not Talmudic in origin but rabbinic.
Many Jews are familiar with this ruling, but are not aware of its origins. Moreover, the prohibition is not halakhic in nature. According to Moses Cordovero, halakhically, one must be of age twenty to engage in the Kabbalah. Many famous kabbalists, including the ARI, Rabbi Nachman of Breslov, Yehuda Ashlag, were younger than twenty when they began.
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No hope was in sight for many following the devastation and mass killings of the pogroms that followed in the wake of the Chmielnicki Uprising (1648–1654), the largest single massacre of Jews until the Holocaust, and it was at this time that a controversial scholar by the name of Sabbatai Zevi (1626–1676) captured the hearts and minds of the Jewish masses of that time with the promise of a newly minted messianic Millennialism in the form of his own personage.
His charisma, mystical teachings that included repeated pronunciations of the holy Tetragrammaton in public, tied to an unstable personality, and with the help of his greatest enthusiast, Nathan of Gaza, convinced the Jewish masses that the Jewish Messiah had finally come.
It seemed that the esoteric teachings of Kabbalah had found their "champion" and had triumphed, but this era of Jewish history unravelled when Zevi became an apostate to Judaism by converting to Islam after he was arrested by the Ottoman Sultan and threatened with execution for attempting a plan to conquer the world and rebuild the Temple in Jerusalem.
Unwilling to give up their messianic expectations, a minority of Zvi's Jewish followers converted to Islam along with him. Many of his followers, known as Sabbatians, continued to worship him in secret, explaining his conversion not as an effort to save his life but to recover the sparks of the holy in each religion, and most leading rabbis were always on guard to root them out.
The Dönmeh movement in modern Turkey is a surviving remnant of the Sabbatian schism. Due to the chaos caused in the Jewish world, the rabbinic prohibition against studying Kabbalah established itself firmly within the Jewish religion.
One of the conditions allowing a man to study and engage himself in the Kabbalah was to be at least forty years old. This age requirement came about during this period and is not Talmudic in origin but rabbinic.
Many Jews are familiar with this ruling, but are not aware of its origins. Moreover, the prohibition is not halakhic in nature. According to Moses Cordovero, halakhically, one must be of age twenty to engage in the Kabbalah. Many famous kabbalists, including the ARI, Rabbi Nachman of Breslov, Yehuda Ashlag, were younger than twenty when they began.
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Lurianic Kabbalah
Following the upheavals and dislocations in the Jewish world as a result of anti-Judaism during the Middle Ages, and the national trauma of the expulsion from Spain in 1492, closing the Spanish Jewish flowering, Jews began to search for signs of when the long-awaited Jewish Messiah would come to comfort them in their painful exiles.
In the 16th century, the community of Safed in the Galilee became the centre of Jewish mystical, exegetical, legal and liturgical developments. The Safed mystics responded to the Spanish expulsion by turning Kabbalistic doctrine and practice towards a messianic focus.
Moses Cordovero and his school popularized the teachings of the Zohar which had until then been only a restricted work. Cordovero's comprehensive works achieved the systemisation of preceding Kabbalah.
The author of the Shulkhan Arukh (the normative Jewish "Code of Law"), Yosef Karo (1488–1575), was also a scholar of Kabbalah who kept a personal mystical diary.
Moshe Alshich wrote a mystical commentary on the Torah, and Shlomo Alkabetz wrote Kabbalistic commentaries and poems.
The messianism of the Safed mystics culminated in Kabbalah receiving its biggest transformation in the Jewish world with the explication of its new interpretation from Isaac Luria (1534–1572), by his disciples Hayim Vital and Israel Sarug.
Both transcribed Luria's teachings (in variant forms) gaining them widespread popularity, Sarug taking Lurianic Kabbalah to Europe, Vital authoring the latterly canonical version. Luria's teachings came to rival the influence of the Zohar and Luria stands, alongside Moses de Leon, as the most influential mystic in Jewish history
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In the 16th century, the community of Safed in the Galilee became the centre of Jewish mystical, exegetical, legal and liturgical developments. The Safed mystics responded to the Spanish expulsion by turning Kabbalistic doctrine and practice towards a messianic focus.
Moses Cordovero and his school popularized the teachings of the Zohar which had until then been only a restricted work. Cordovero's comprehensive works achieved the systemisation of preceding Kabbalah.
The author of the Shulkhan Arukh (the normative Jewish "Code of Law"), Yosef Karo (1488–1575), was also a scholar of Kabbalah who kept a personal mystical diary.
Moshe Alshich wrote a mystical commentary on the Torah, and Shlomo Alkabetz wrote Kabbalistic commentaries and poems.
The messianism of the Safed mystics culminated in Kabbalah receiving its biggest transformation in the Jewish world with the explication of its new interpretation from Isaac Luria (1534–1572), by his disciples Hayim Vital and Israel Sarug.
Both transcribed Luria's teachings (in variant forms) gaining them widespread popularity, Sarug taking Lurianic Kabbalah to Europe, Vital authoring the latterly canonical version. Luria's teachings came to rival the influence of the Zohar and Luria stands, alongside Moses de Leon, as the most influential mystic in Jewish history
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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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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
Join the Illuminati https://www.howtojoinilluminati.co.za/
Illuminati symbols https://www.howtojoinilluminati.co.za/symbols-signs-illuminati.html
History of the Illuminati https://www.howtojoinilluminati.co.za/history-of-illuminati.html
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