Kabbalah in the context of "Safad"

Walter Bendix Schönflies Benjamin (/ˈbɛnjəmɪn/ BEN-yə-min; German: [ˈvaltɐ ˈbɛnjamiːn] ; 15 July 1892 – 26 September 1940) was a German-Jewish philosopher, cultural critic, media theorist, and essayist. An eclectic thinker who combined elements of German idealism, Jewish mysticism, Western Marxism, and post-Kantianism, he made contributions to the philosophy of history, metaphysics, historical materialism, criticism, aesthetics and had an oblique but overwhelmingly influential impact on the resurrection of the Kabbalah by virtue of his life-long epistolary relationship with Gershom Scholem.

In popular culture and left journalism he often appears as an exemplar whose experience is representative of the tragedy of German-Jewish intellectuals under the Third Reich.

The tree of life (Hebrew: עֵץ חַיִּים, romanized: ʿēṣ ḥayyim or no: אִילָן‎, romanized: ʾilān, lit. 'tree') is a diagram used in Rabbinical Judaism in kabbalah and other mystical traditions derived from it. It is usually referred to as the "kabbalistic tree of life" to distinguish it from the tree of life that appears alongside the tree of the knowledge of good and evil in the Genesis creation narrative as well as the archetypal tree of life found in many cultures.

Simo Parpola asserted that the concept of a tree of life with different spheres encompassing aspects of reality traces its origins back to the Neo-Assyrian Empire in the ninth century BCE. The Assyrians assigned moral values and specific numbers to Mesopotamian deities similar to those used in Kabbalah and claims that the state tied these to sacred tree images as a model of the king parallel to the idea of Adam Kadmon. However, J. H. Chajes states that the ilan should be regarded as primarily indebted to the Porphyrian tree and maps of the celestial spheres rather than to any speculative ancient sources, Assyrian or otherwise.

Sefirot (Hebrew: סְפִירוֹת, romanized: səp̄īrōṯ, plural of סְפִירָה) meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof ("infinite space") reveals itself and continuously creates both the physical realm and the seder hishtalshelut (the chained descent of the metaphysical Four Worlds). The term is alternatively transliterated into English as sephirot/sephiroth, singular sefira/sephirah.

As revelations of the creator's will (רצון, rāṣon), the sefirot should not be understood as ten gods, but rather 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.

The perennial philosophy (Latin: philosophia perennis), also referred to as perennialism and perennial wisdom, is a school of thought in philosophy and spirituality that posits that the recurrence of common themes across world religions illuminates universal truths about the nature of reality, humanity, ethics, and consciousness. Some perennialists emphasize common themes in religious experiences and mystical traditions across time and cultures; others argue that religious traditions share a single metaphysical truth or origin from which all esoteric and exoteric knowledge and doctrine have developed.

Perennialism has its roots in the Renaissance-era interest in neo-Platonism and its idea of the One from which all existence emerges. Marsilio Ficino (1433–1499) sought to integrate Hermeticism with Greek and Christian thought, discerning a prisca theologia found in all ages. Giovanni Pico della Mirandola (1463–1494) suggested that truth could be found in many—rather than just Biblical and Aristotelian traditions. He proposed a harmony between the thought of Plato and Aristotle and saw aspects of the prisca theologia in Averroes (Ibn Rushd), the Quran, Kabbalah, and other sources. Agostino Steuco (1497–1548) coined the term philosophia perennis.

Tzadik (Hebrew: צַדִּיק ṣaddīq [tsaˈdik], "righteous [one]"; also zadik or sadiq; pl. tzadikim [tsadiˈkim] צדיקים‎ ṣadīqīm) is a title in Judaism given to people considered righteous, such as biblical figures and later spiritual masters. The root of the word ṣadiq, is (צ־ד־ק‎ ṣ-d-q), which relates to "justice" or "righteousness". When applied to a righteous woman, the term is inflected as tzadeket singularly or tzidkaniot in the plural.

Tzadik is also the root of the word tzedakah ('charity', literally 'righteousness'). The term tzadik "righteous", and its associated meanings, developed in rabbinic thought from its Talmudic contrast with hasid ("pious" honorific), to its exploration in ethical literature, and its esoteric spiritualisation in Kabbalah.

Academic study of Jewish mysticism, especially since Gershom Scholem's Major Trends in Jewish Mysticism (1941), draws distinctions between different forms of mysticism which were practiced in different eras of Jewish history. Of these, Kabbalah, which emerged in 12th-century southwestern Europe, is the most well known, but it is not the only typological form, nor was it the first form which emerged. Among the previous forms were Merkabah mysticism (c. 100 BCE – 1000 CE), and Ashkenazi Hasidim (early 13th century) around the time of the emergence of Kabbalah.

Kabbalah means "received tradition", a term which was previously used in other Judaic contexts, but the Medieval Kabbalists adopted it as a term for their own doctrine in order to express the belief that they were not innovating, but were merely revealing the ancient hidden esoteric tradition of the Torah. This issue has been crystalized until today by alternative views on the origin of the Zohar, the main text of Kabbalah, attributed to the circle of its central protagonist Rabbi Shimon Bar Yochai in the 2nd century CE, for opening up the study of Jewish Mysticism. Traditional Kabbalists regard it as originating in 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, when it appeared between the 13th and 15th centuries, but assimilating and incorporating into itself earlier forms of Jewish mysticism, possible continuations of ancient esoteric traditions, as well as medieval philosophical elements.

Gershom Scholem (Hebrew: גֵרְשׁׂם שָׁלוֹם; 5 December 1897 – 21 February 1982) was a German-Jewish philosopher and historian. Widely regarded as the founder of modern academic study of the Kabbalah, Scholem was appointed the first professor of Jewish mysticism at Hebrew University of Jerusalem.

Jewish philosophy (Hebrew: פילוסופיה יהודית) includes all philosophy carried out by Jews or in relation to the religion of Judaism. Until the modern Haskalah (Jewish Enlightenment) and Jewish emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism, thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and worldview. With their admission into broader modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the world's demands in which they now found themselves.

Medieval rediscovery of ancient Greek philosophy among the Geonim of 10th-century Babylonian academies brought rationalist philosophy into Biblical-Talmudic Judaism. During the Geonic period, philosophy was generally in competition with Kabbalah. Both schools would become part of classic Rabbinic literature, though the decline of scholastic rationalism coincided with historical events that drew Jews to the Kabbalistic approach. For the Ashkenazi Jews of Western Europe, emancipation and encounters with secular thought from the 18th century onwards altered how philosophy was viewed. Ashkenazi Jews in Eastern Europe and Sephardi communities had comparatively later, more ambivalent interactions with secular cultures than those of Western Europe. In the varied responses to modernity, Jewish philosophical ideas were developed across a range of emerging religious movements. These developments could be seen as either the continuation of or breaks from the canon of Rabbinic philosophy of the Middle Ages and the other historical dialectic aspects of Jewish thought, resulting in diverse contemporary Jewish attitudes to philosophical methods.

Jewish Renewal (Hebrew: התחדשות יהודית, romanized: Hitḥadeshut Yehudit) is a Jewish religious movement originating in the 20th century that endeavors to reinvigorate modern Judaism with Kabbalistic, Hasidic, and musical practices. Specifically, it seeks to reintroduce the "ancient Judaic traditions of mysticism and meditation, gender equality and ecstatic prayer" to synagogue services. It is distinct from the baal teshuva movement of "return" to religious observance of Orthodox Judaism.