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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. [41]
Sefer ha-Qabbalah (Hebrew: ספר הקבלה, lit. 'The Book of Tradition') was written by Abraham ibn Daud around 1160–1161. [1] [2] The book is a response to Karaite attacks against the historical legitimacy of Rabbinic Judaism and contains, among other items, the controversial tale of the kidnapping by pirates of four great rabbinic scholars from Babylonian academies, whose subsequent ...
The primary texts of Kabbalah were allegedly once part of an ongoing oral tradition.The written texts are obscure and difficult for readers who are unfamiliar with Jewish spirituality which assumes extensive knowledge of the Tanakh (Hebrew Bible), Midrash (Jewish hermeneutic tradition) and halakha (Jewish religious law).
Temurah (Hebrew: תְּמוּרָה) is one of the three ancient methods used by Kabbalists to rearrange words and sentences in the Bible, in the belief that by this method they can derive the esoteric substratum and deeper spiritual meaning of the words (the others are gematria and notarikon). Temurah may be used to change letters in certain ...
Although the earliest extant Hebrew kabbalistic manuscripts dating to the late 13th century contain diagrams, including one labelled "Tree of Wisdom," the now-iconic tree of life emerged during the fourteenth century. [6] The iconic representation first appeared in print on the cover of the Latin translation of Gates of Light in the year 1516. [7]
Sefer Raziel HaMalakh (Hebrew: ספר רזיאל המלאך, "the book of Raziel the angel") is a grimoire of Practical Kabbalah from the Middle Ages written primarily in Hebrew and Aramaic. Liber Razielis Archangeli , its 13th-century Latin translation produced under Alfonso X of Castile , survives.
Partzufim or Partsufim (Hebrew: פרצופים, singular partzuf, Hebrew: פרצוף), meaning "Divine Personas" or "Countenances", [1] are particular reconfigured arrangements of the ten sefirot, divine attributes/emanations of Kabbalah. Each partzuf is thus a configuration of disparate entities into a harmonious unit.
Hasidic thought explores the role of the Sephirot, Divine emanations of Kabbalah, in the internal experience of spiritual psychology. Kochos/Kochot haNefesh (Hebrew: כוחות הנפש from nephesh-"soul"), meaning "Powers of the Soul", are the innate constituent character-aspects within the soul, in Hasidic thought's psychological internalisation of Kabbalah.