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Kabbalah |
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(Adapted from the introduction of Meditation and Kabbalah by Rabbi Aryeh Kaplan, o.b.m., Samuel Weisner Pub., 1982) Kabbalah can be divided into three basic areas: the theoretical, the practical and the meditative. Theoretical Kabbalah deals with the form of the mysteries, teaching the structure of the angelic domains as well as of the sfirot, or Divine emanations. It deals with problems posed by schools of philosophy, and it provides a conceptual framework into which all theological ideas can be fitted. It also provides a framework through which the mechanism of both the meditative and practical Kabbalah can be understood. Within this category are the Kabbalistic works: the Zohar, Bahir and writings of the Ari (Rabbi Yitzchak Luria). Practical Kabbalah is a kind of white magic, using techniques to evoke supernatural powers using Divine names, incantations, amulets, talismans, as well as chiromancy, physiognomy, and astrology. Many theoretical Kabbalists, led by the Ari, frowned upon the use of such techniques, labeling them as dangerous and spiritually demeaning. Meditative Kabbalah finds itself between these two extremes. Some of the earliest meditative methods border of practical Kabbalah, which was discouraged by latter masters. Of the few surviving texts, most exist only in manuscript. With the spread of the Chasidic movement in the 18th century, a number of meditative techniques became more popular, especially those centered around the formal prayer service. |
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Ascent of Safed
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