Academic study of Jewish mysticism, especially since Gershom Scholem's ''Major Trends in Jewish Mysticism'' (1941), distinguishes between different forms of mysticism across different eras of Jewish history. Of these, Kabbalah, which emerged in 12th-century Europe, is the most well known, but not the only typologic form, or the earliest to emerge. Among previous forms were Merkabah mysticism (c. 100 BCE – 1000 CE), and Ashkenazi Hasidim (early 13th century) around the time of Kabbalistic emergence. Kabbalah means "received tradition", a term previously used in other Judaic contexts, but which the Medieval Kabbalists adopted for their own doctrine to express the belief that they were not innovating, but merely revealing the ancient hidden esoteric tradition of the Torah. This issue is crystallised until today by alternative views on the origin of the Zohar, the main text of Kabbalah which was written by Shimon bar Yochai, Rabbi Shimon Bar Yochai who opened up the study of Jewish Mysticism. Traditional Kabbalists regard it as originating in Tannaim, Tannaic times, redacting the Oral Torah, so do not make a sharp distinction between Kabbalah and early Rabbinic Jewish mysticism. Academic scholars regard it as a synthesis from the Middle Ages, but assimilating and incorporating into itself earlier forms of Jewish mystical tradition, as well as other philosophical elements. The theosophical aspect of Kabbalah itself developed through two historical forms: "Kabbalah, Medieval/Classic/Zoharic Kabbalah" (c.1175 – Expulsion of Jews from Spain, 1492 – Cordoverian Kabbalah, 1570), and Lurianic Kabbalah (1569 – today) which assimilated Medieval Kabbalah into its wider system and became the basis for modern Jewish Kabbalah. After Luria, two new mystical forms popularised Kabbalah in Judaism: Antinomianism, antinomian-Heresy, heretical Sabbateans, Sabbatean movements (1666 – 18th century), and Hasidic Judaism (1734 – today). In contemporary Judaism, the only main forms of Jewish mysticism followed are esoteric Lurianic Kabbalah and its later commentaries, the variety of schools in Hasidic Judaism, and Neo-Hasidism (incorporating Neo-Kabbalah) in non-Orthodox Jewish denominations. Two non-Jewish syncretic traditions also popularised Judaic Kabbalah through its incorporation as part of general Western esotericism, Western esoteric culture from the Renaissance onwards: theological Christian Cabala (c. 15th – 18th century) which adapted Judaic Kabbalistic doctrine to Christian belief, and its diverging occultist offshoot Hermetic Qabalah (c. 19th century – today) which became a main element in esoteric and magical societies and teachings. As separate traditions of development outside Judaism, drawing from, syncretically adapting, and different in nature and aims from Judaic mysticism, they are not listed on this page.

Three aims

The Kabbalistic form of Jewish mysticism itself divides into three general streams: the Kabbalah, Theosophical/Speculative Kabbalah (seeking to understand and describe the divine realm), the Meditative Kabbalah, Meditative/Ecstatic Kabbalah (seeking to achieve a mystical union with God), and the Practical Kabbalah, Practical/Magical Kabbalah (seeking to Theurgy, theurgically alter the divine realms and the World). These three different, but inter-relating, methods or aims of mystical involvement are also found throughout the other pre-Kabbalistic and post-Kabbalistic stages in Jewish mystical development, as three general typologies. As in Kabbalah, the same text can contain aspects of all three approaches, though the three streams often distill into three separate literatures under the influence of particular exponents or eras. Within Kabbalah, the theosophical tradition is distinguished from many forms of mysticism in other religions by its doctrinal form as a mystical "philosophy" of Gnosis esoteric knowledge. Instead, the tradition of Meditative Kabbalah has similarity of aim, if not form, with usual traditions of general mysticism; to unite the individual intuitively with God. The tradition of theurgic Practical Kabbalah in Judaism, censored and restricted by mainstream Jewish Kabbalists, has similarities with non-Jewish Hermetic Qabalah magical Western Esotericism. However, as understood by Jewish Kabbalists, it is censored and forgotten in contemporary times because without the requisite purity and holy motive, it would degenerate into impure and 613 commandments, forbidden magic. Consequently, it has formed a minor tradition in Jewish mystical history.

Historical forms

Image:Chronology of Israel eng.png, center, 760px default Jewish history rect 658 156 833 176 Aliyah, Periods of massive immigration to the land of Israel rect 564 156 647 175 Jewish diaspora, Periods in which the majority of Jews lived in exile rect 460 156 554 175 Land of Israel, Periods in which the majority of Jews lived in the land of Israel, with full or partial independence rect 314 156 452 175 Temple in Jerusalem, Periods in which a Jewish Temple existed rect 196 156 309 175 Jewish history rect 26 102 134 122 Book of Judges, Shoftim rect 134 102 265 121 Books of Kings, Melakhim rect 146 83 266 104 Solomon's Temple, First Temple rect 286 83 418 103 Second Temple of Jerusalem, Second Temple rect 341 103 392 121 Zugot rect 393 103 453 121 Tannaim rect 452 102 534 221 Amoraim rect 534 102 560 121 Savoraim rect 559 103 691 121 Geonim rect 691 102 825 121 Rishonim rect 825 100 940 120 Acharonim rect 939 94 959 120 Aliyah, Aliyot rect 957 65 975 121 Israel rect 940 62 958 94 The Holocaust rect 825 62 941 100 Jewish diaspora, Diaspora rect 808 61 825 101 Alhambra decree, Expulsion from Spain rect 428 62 808 103 Dispersion of the Jews in the Roman Empire, Roman exile poly 226 82 410 82 410 92 428 92 428 61 226 62 Ten Lost Tribes, Assyrian Exile (Ten Lost Tribes) rect 264 82 284 122 Babylonian captivity rect 283 103 341 121 Second Temple of Jerusalem, Second Temple period poly 26 121 17 121 17 63 225 63 226 81 145 82 145 101 26 101 Chronology of the Bible, Ancient Jewish History rect 58 136 375 146 Chronology of the Bible rect 356 122 373 135 Common Era desc none

Notes

References

* Abraham Joshua Heschel, Heschel, Abraham Joshua ''Heavenly Torah: As Refracted through the Generations'', edited and translated by Gordon Tucker, Bloomsbury Academic 2006 * Louis Jacobs, Jacobs, Louis ''Jewish Mystical Testimonies'', Schocken * Aryeh Kaplan, Kaplan, Aryeh ''Meditation and the Bible'', Red Wheel/Weiser 1978 * Gershom Scholem, Scholem, Gershom ''Major Trends in Jewish Mysticism'', Schocken, first pub.1941

External links

Don Karr's Bibliographic Surveys
of contemporary academic scholarship on all periods of Jewish mysticism
Abraham Joshua Heschel's view of Rabbinic Judaism as aggadah and mystical experienceDevekut.com
A compendium of Neo-Hasidic thought {{Authority control Jewish mysticism, Jewish theology Jewish culture Mysticism

Three aims

Historical forms

See also

Notes

References

External links