1161:, Abulafia describes a similar episode, but from an explicit self-perspective:"I saw a man coming from the west with a great army, the number of the warriors of his camp being twenty-two thousand men And when I saw his face in the sight, I was astonished, and my heart trembled within me, and I left my place and I longed for it to call upon the name of God to help me, but that thing evaded my spirit. And when the man had seen my great fear and my strong awe, he opened his mouth and he spoke, and he opened my mouth to speak, and I answered him according to his words, and in my words I became another man (pp. 81–2)."
1203:
Vital brought
Abulafian views into the fourth unpublished part of his Shaarei Kedushah, and the eighteenth-century qabalists of the Beit El Academy in Jerusalem perused Abulafia’s mystical manuals. Later on, mystical and psychological conceptions of Kabbalah found their way directly and indirectly to the Polish Hasidic masters. The influence of ecstatic Kabbalah is to be seen in isolated groups today, and traces of it can be found in modern literature (e.g., the poetry of Yvan Goll), mainly since the publication of Gershom Scholem’s researches, and subsequently the groundbreaking studies of Moshe Idel.
25:
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letters and turns them, as
Abulafia describes in Imrei Shefer: "And they , with their forms, are called the Clear Mirror, for all the forms having brightness and strong radiance are included in them. And one who gazes at them in their forms will discover their secrets and speak to them, and they will speak to him. And they are like an image in which a man sees all his forms standing in front of him, and then he will be able to see all the general and specific things (Ms. Paris BN 777, fol. 49)."
93:
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829:, which starts with the plain sense, includes also allegorical interpretation, and culminates in interpretations of the discrete letters, the latter conceived of as the path to prophecy. Abulafia developed a sophisticated theory of language, which assumes that Hebrew represents not so much the language as written or spoken as the principles of all languages, namely the ideal sounds and the combinations between them. Thus, Hebrew as an
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ecstatic
Kabbalist continues to practice, combining letters and performing physiological maneuvers, the result is the second experience: weakening of the body, in an ‘absorptive’ manner. Subsequently, the mystic may feel an enhancement of his thoughts and imaginative capacity. This is the third experience. The fourth experience is characterized mainly by fear and trembling.
774:. The spiritualized understanding of the concepts of messianism and redemption as an intellectual development represents a major contribution of the messianic ideas in Judaism. As part of his messianic propensity, Abulafia become an intense disseminator of his Kabbalah, orally and in written form, trying to convince both Jews and Christians.
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Abulafia emphasizes that trembling is a basic and necessary step to obtain prophecy (Sitrei Torah, Paris Ms. 774, fol. 158a). In another place he writes: ‘all your body will begin to tremble, and your limbs begin to shake, and you will fear a tremendous fear and the body will tremble, like the rider
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nd sit as though a man is standing before you and waiting for you to speak with him; and he is ready to answer you concerning whatever you may ask him, and you say "speak" and he answers and begin then to pronounce and recite first "the head of the head" , drawing out the breath and at great ease;
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Only after passing these successive experiences does the mystic reach his goal: the vision of a human form, which is closely linked to his own physical appearance and generally experienced as standing in front of the mystic. The experience is increased when the mystic experiences his autoscopic form
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The fourth step, mental imagery of letters and human forms: the mystic imagines a human form, and himself without a body. Then the mystic ‘draws’ the letters mentally, projects them onto the ‘screen’ of the ‘imaginative faculty’, i.e. he mentally imagines the patterns of letters. He then rotates the
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Although he always held
Maimonides in the highest esteem, and often made use of sentences from his writings, he was as little satisfied with his philosophy as with any other branch of knowledge which he acquired. He was highly articulate, and able and eager to teach others. He wrote industriously on
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For
Abulafia the fear is followed by an experience of pleasure and delight. This feeling is a result of sensing another ‘spirit’ within his body, as he describes in Otzar Eden Ganuz: ‘And you shall feel another spirit awakening within yourself and strengthening you and passing over your entire body
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when he heard of it, and he issued orders to "burn the fanatic" as soon as he reached that place. The stake was erected in preparation close to the inner gate; but
Abulafia set out for Soriano all the same and reached there August 22. While passing through the outer gate, he heard that the Pope had
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as the result of the transformation of the intellectual influx into a linguistic message and techniques to reach such experiences by means of combinations of letters and their pronunciation, breathing exercises, contemplation of parts of the body, movements of the head and hands, and concentration
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After the expulsion of the Jews from Spain, Spanish theurgical
Kabbalah, which had developed without any significant influence from ecstatic Kabbalah, was integrated with the latter; this combination became, through the book Pardes Rimmonim by Mosheh Cordovero, part of mainstream Kabbalah. Hayyim
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Abraham
Abulafia describes the experience of seeing a human ‘form’ many times in his writings. However, initially it is not clear who this ‘form’ is. As the dialog between the mystic and the ‘form’ proceeds, the reader understands that the ‘form’ is the image of the mystic himself. Addressing his
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During the final step of mental imagery, the mystic passes a succession of four experiences. The first is an experience of body-photism or illumination, in which light not only surrounds the body but also diffuses into it, giving impression that the body and its organs have become light. As the
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refuted this attribution and compiled the first comprehensive list of
Abulafia's writings, publishing three of Abulafia's shorter treatises (two epistles, printed in 1853/4, and Sefer ha-Ot in 1887), while Amnon Gross published 13 volumes, which include most of Abulafia's books and those of his
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students' books (Jerusalem, 1999–2004). Major contributions to the analysis of
Abulafia's thought and that of his school have been made by Gershom Scholem, Chaim Wirszubski, Moshe Idel, and Elliot R. Wolfson. Some of Abulafia's treatises were translated into Latin and Italian in the circle of
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Abulafia suggests a method that is based on a stimulus that continuously changes. His intention is not to relax the consciousness by meditation, but to purify it via a high level of concentration which requires doing many actions at the same time. For this, he uses Hebrew letters.
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Extant in many manuscripts, Abulafia's writings were not printed by kabbalists, most of whom banned his brand of Kabbalah, and only by chance introduced in their writings a few short and anonymous fragments. Scholarship started with an analysis of his manuscript writings by
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In his numerous works Abulafia focuses on complex devices for uniting with the Agent Intellect, or God, through the recitation of divine names, together with breathing techniques and cathartic practices. Some of Abulafia’s mystic ways were adapted by the
1091:. Taking as his framework the metaphysical and psychological system of Moses Maimonides (1135/8–1204), Abulafia strove for spiritual experience, which he viewed as a prophetic state similar to or even identical with that of the ancient Jewish prophets.
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Abulafia’s prophetic and messianic pretensions prompted a sharp reaction on the part of Shelomoh ben Avraham Adret, a famous legal authority who succeeded in annihilating the influence of Abulafia’s ecstatic Kabbalah in Spain (responsa volume 1 #548)
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Abulafia's subterranean influence is evident in the large number of manuscripts of his major meditation manuals that flourished down to the present day until all his works were finally published in Mea Shearim in Jerusalem during the 1990s.
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Abulafia's Kabbalah inspired a series of writings which can be described as part of his prophetic Kabbalah, namely, as striving to attain extreme forms of mystical experiences. The most important among them are the anonymous
1181:, Abulafia's "prophetic approach to meditation included manipulating the Hebrew letters in a nondenominational context that brought him into conflict with the Jewish establishment and provoked the Inquisition."
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all assumed mystical meaning to him, and their combinations and permutations, supplementing and explaining one another, possessed an illumining power most effectively disclosed in a deep study of the
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Abulafia’s literary activity spans the years 1271–1291 and consists of several books, treatises on grammar, and poems, but amongst which only thirty survive. He wrote many commentaries: three on the
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of the day. Shlomo ben Aderet subsequently wrote a letter against Abulafia. This controversy was one of the principal reasons for the exclusion of Abulafia’s Kabbalah from the Spanish schools.
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who races the horse, who is glad and joyful, while the horse trembles beneath him’ (Otzar Eden Ganuz, Oxford Ms. 1580, fols. 163b-164a; see also Hayei Haolam Haba, Oxford 1582, fol. 12a).
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Apparently, by utilizing the letters of ‘the Name’ with specific breath techniques, a human form should appear. Only in the last sentence Abulafia suggests that this form is ‘yourself’.
1157:: "And consider his reply, answering as though you yourself had answered yourself" (Oxford Ms. 1582, fol. 56b). Most of Abulafia’s descriptions are written in a similar fashion. In
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of the human and the supernal intellects may be discerned. Much less concerned with the theosophy of his contemporary kabbalists, who were interested in theories of ten hypostatic
184:. In 1258, when Abulafia was eighteen years old, his father died, and Abulafia began a life of ceaseless wandering shortly thereafter. His first journey, in 1260, was to the
1199:. In Israel, Abulafia’s ideas were combined with Sufi elements, apparently stemming from the school of Ibn Arabi; thus Sufi views were introduced into European Kabbalah.
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Of special importance for understanding his messianology are his "prophetic books" written between 1279 (in Patras) and 1288 (in Messina), in which revelations including
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315:; not in order to work miracles and signs, but to reach the highest degree of perception and be able to penetrate intuitively into the inscrutable nature of the
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Kabbalistic, philosophical, and grammatical subjects, and succeeded in surrounding himself with numerous pupils to whom he imparted much of his own enthusiasm.
311:). With such auxiliaries, and with the observance of certain rites and ascetic practises, men, he said, may attain the highest aim of existence and become
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The third step, physiological maneuvers: the mystic chants the letters in conjunction with specific respiratory patterns, as well as head positioning.
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In his later books, Abulafia repeatedly elaborated upon a system of seven paths of interpretation, which he used sometimes in his commentary on the
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for a decade (1281–91), presenting himself as a "prophet", "messiah" and "son of God". He had several students there as well as some in
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In the Middle East, ecstatic Kabbalah was accepted without reservation. Clear traces of Abulafian doctrine are evident in the works of
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806:, being a way to reach what he called the prophetic experience, or "prophetic Kabbalah," as the ultimate aims of his way: unitive and
789:. In his later writings, the founder of prophetic Kabbalah produces a synthesis between Maimonides' Neoaristotelian understanding of
973:; and a play by George-Elie Bereby; in art, Abraham Pincas' paintings and Bruriah Finkel's sculptures; and several musical pieces.
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Abulafia's life inspired a series of literary works such as poems by Ivan Goll, Moses Feinstein (not Rabbi Moshe Feinstein) and
952:, and Pico’s vision of Kabbalah was significantly influenced by his views. This is the case also with Francesco Giogio Veneto's
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412:. The local Jewish congregation in Palermo energetically condemned Abulafia's conduct, and around 1285 addressed the issue to
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822:, Abulafia depicted the supernal realm, especially the cosmic Agent Intellect, in linguistic terms, as speech and letters.
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and afterwards go back as if the one standing opposite you is answering you; and you yourself answer, changing your voice
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330:, where he disseminated his prophetic Kabbalah among figures like Rabbi Moses of Burgos and his most important disciple,
1133:(or ‘double’) as speaking: the double begins to talk to the mystic, teaching him the unknown and revealing the future.
291:, exercised a deep influence upon Abulafia and had the effect of greatly increasing his mystical bent. Letters of the
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439:, between 1285 and 1288. In 1291 he wrote his last, and perhaps his most intelligible work, the meditation manual
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151:, in 1240, and is assumed to have died sometime after 1291 following a stay on the small and windswept island of
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In Italy, however, his works were translated into Latin and contributed substantially to the formation of
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of the world and humankind as based on Hebrew letter combinations, as well as its commentaries. The
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1410:"Abraham Abulafia and the Doctrine of Prophetic Kabbalism, ch. 4, Major Trends in Jewish Mysticism"
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Abulafia had to take up the pilgrim's staff anew, and under distressing conditions compiled his
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The first step, preparation: the initiate purifies himself through fasting, the wearing of
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785:, Abulafia describes a linguistic type of Kabbalah similar to the early writings of Rabbi
8:
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during the preceding night. He returned to Rome, where he was thrown into prison by the
334:. However, it bears mention that Abulafia is not mentioned in any of Gikatilla's works.
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More influential are his handbooks, teaching how to achieve the prophectic experience:
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and his Kabbalah in a few cities in Greece. He wrote the first of his prophetic books,
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whose most important representative was Barukh Togarmi, and received a revelation with
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under the tutelage of a philosopher and physician named Hillel—probably the well-known
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The second step: the mystic writes out specific letter groups and their permutations.
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897:; Rabbi Reuven Tzarfati, a kabbalist active in 14th century Italy; Abraham Shalom,
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encompasses all the other languages. This theory of language might have influenced
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imagery and scenes are interpreted as pointing to spiritual processes of inner
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exercises. Some of the elements of those techniques stem from commentaries on
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Abraham Abulafia's "Light of the Intellect" 1285, Vat. ebr. 597 leaf 113 recto
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The Heart of Jewish Meditation: Abraham Abulafia’s Path of the Divine Names
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1437: This article incorporates text from a publication now in the
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by Rabbi Nathan ben Saadiah Harar, who influenced the Kabbalah of Rabbi
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The heart and the fountain: an anthology of Jewish mystical experiences
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but was liberated after four weeks' detention. He was next heard of in
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Yet he explicitly put it, as he has also explained in another book,
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experiences. In his writings expressions of what is known as the
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802:. He called his Kabbalah "the Kabbalah of names," that is, of
155:(the smallest of the three inhabited islands that make up the
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Binyamin Shlomo Hamberger, Meshichei Hasheker U'Misnagdeiham
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and giving you pleasure’ (Oxford Ms. 1580 fols. 163b-164a).
200:, however, because of the desolation and lawlessness in the
1392:"The Renascence of Abraham Abulafia in the Last Generation"
364:
225:
1306:"Comino : Historical and archaeological observations"
443:"Words of Beauty"; after this, all trace of him is lost.
188:, where he intended to begin a search for the legendary
1179:
The Shambhala Guide to Kabbalah and Jewish Mysticism
889:. The impact of Abulafia is evident in an anonymous
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back to Capua, where he taught four young students.
1081:
273:overtones. He immersed himself in the study of the
172:Very early in life he was taken by his parents to
351:in 1279. That same year, he made his way through
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1227:Abraham Abulafia: Meditations on the Divine Name
734:, and a third untitled; and a commentary on the
1422:The Complete Works of Abraham Abulafia (Hebrew)
1346:Chaye ha-olam ha-ba - life in the world to come
1098:Abulafia’s method includes a number of steps.
399:
139:) was the founder of the school of "Prophetic
1404:"The Mystical Experience in Abraham Abulafia"
1398:"Abraham Abulafia and the Prophetic Kabbalah"
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257:On his return to Spain he became subject to
1442:
1141:, Abulafia further elaborates the scenario:
431:"Book of the Sign" on the little island of
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673:
279:("Book of Creation"), which explained the
91:
901:, Judah Albotini, and Joseph ibn Zagyah;
167:
69:Learn how and when to remove this message
1343:
1303:
1241:
1224:
1003:("Book of the Upright/Righteous") (1279)
32:This article includes a list of general
1323:. Oxford University Press. p. 10.
1462:
1377:British Library Ms. 749, fols. 12a-12b
1242:Abulafia, Abraham (30 November 2022),
347:("Book of the Upright/Righteous"), in
265:, began to study a particular kind of
204:stemming from the chaos following the
307:(especially of the consonants of the
1018:("Life of the World to Come") (1280)
261:, and, at the age of thirty-one, in
18:
16:Spanish Kabbalah teacher (1240-1291)
1318:
136:
13:
1446:; et al., eds. (1901–1906). "
1106:, and donning pure white garments.
1065:("Book of the Sign") (1285 x 1288)
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38:it lacks sufficient corresponding
14:
1511:
1415:
933:, who attributed the book of the
337:Some time around 1275; he taught
1456:. New York: Funk & Wagnalls.
1432:
1213:List of Jewish messiah claimants
1082:Abulafia's meditation techniques
837:. In his writings Abulafia uses
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220:forced his return to Europe via
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1371:
1368:New York Ms. JTS 1801, fol. 9a
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1271:"Abulafia, Abraham Ben Samuel"
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1229:, translated by Solomon, Avi,
1:
1500:13th-century Aragonese rabbis
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976:Abulafia's writings include:
946:Giovanni Pico della Mirandola
224:. He had determined to go to
1448:Abulafia, Abraham ben Samuel
1250:, translated by Solomon, Avi
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446:
367:in 1280 in order to convert
332:Joseph ben Abraham Gikatilla
162:
7:
1344:Abulafia, Abraham (2008) .
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1011:The Guide for the Perplexed
996:The Guide for the Perplexed
986:The Guide for the Perplexed
873:(translated into Latin for
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471:History of Jewish mysticism
400:Decline and exile to Comino
339:The Guide for the Perplexed
235:The Guide for the Perplexed
129:Abraham ben Samuel Abulafia
10:
1516:
1225:Abulafia, Abraham (2012),
1137:students and followers in
1077:("And this is for Yehuda")
1071:("Words of Beauty") (1291)
1024:("Light of the Intellect")
1348:. Providence University.
1319:Dan, Joseph, ed. (2003).
1177:According to Besserman's
536:c. 100 BCE – 1000 CE
196:. He got no further than
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110:
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1480:Jewish messiah claimants
1304:Buhagiar, Keith (2008).
1244:"Light of the Intellect"
1193:Isaac ben Samuel of Acre
1051:, another commentary on
1009:(1280), a commentary on
983:(1273), a commentary on
921:, and Menahem Mendel of
777:In his first treatises,
742:Sefer-Maftechot ha-Torah
384:died from an apoplectic
1453:The Jewish Encyclopedia
1197:Hayyim ben Joseph Vital
1195:, Yehudah Albotini and
1155:Sefer haYei haOlam haBa
587:c. 1175 – 1500s CE
137:אברהם בן שמואל אבולעפיה
53:more precise citations.
1148:
992:Sefer Chayei ha-Nefesh
714:Sefer Chayei ha-Nefesh
706:Guide of the Perplexed
627:1665 – c. 1800 CE
566:c. 1150 – 1250 CE
497:Apocalyptic literature
404:He remained active in
212:that year between the
168:Early life and travels
114:Philosopher and writer
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1033:Maftei’ach ha-Re'ayon
861:words for purpose of
783:Maftei’ach ha-Re'ayon
658:c. 1920s – today
648:1730s CE – today
390:Order of Friars Minor
228:but stopped short in
1490:Clergy from Zaragoza
1016:Chayei ha-Olam ha-Ba
883:Sefer Shaarei Tzedek
749:Chayei ha-Olam ha-Ba
617:1570 CE – today
603:Cordoverian Kabbalah
515:Rabbinic esotericism
1275:Jewish Encyclopedia
970:Foucault's Pendulum
950:Flavius Mithridates
157:Maltese archipelago
1186:Christian Kabbalah
1040:, a commentary on
1007:Sefer Sitrei Torah
994:, a commentary on
718:Sefer Sitrei Torah
546:early CE–modernity
542:Practical Kabbalah
522:c. 1 – 200 CE
379:. The Pope was in
375:on the day before
143:". He was born in
1408:Scholem, Gershom
1355:978-1-897352-33-5
1089:Ashkenazi Hasidim
954:De Harmonia Mundi
917:, Joseph Hamitz,
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369:Pope Nicholas III
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879:Sefer Ner Elohim
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931:M. H. Landauer
893:attributed to
831:ideal language
796:Sefer Yetzirah
723:Sefer Yetzirah
701:
698:
695:
694:
692:
691:
684:
677:
669:
666:
665:
660:
659:
656:
654:Academic study
650:
649:
646:
644:
643:
638:
632:
629:
628:
625:
619:
618:
615:
609:
608:
605:
599:
598:
597:1280s–1400s CE
595:
589:
588:
585:
583:
582:
577:
571:
568:
567:
564:
558:
557:
554:
552:Sefer Yetzirah
548:
547:
544:
538:
537:
534:
524:
523:
520:
518:
517:
512:
506:
503:
502:
499:
493:
492:
489:
481:
478:
477:
474:
473:
467:
466:
458:
457:
448:
445:
401:
398:
360:
357:
344:Sefer haYashar
309:Tetragrammaton
276:Sefer Yetzirah
206:recent Crusade
186:Land of Israel
169:
166:
164:
161:
124:
123:
120:
116:
115:
112:
108:
107:
104:
100:
99:
96:
88:
87:
84:
77:
76:
31:
29:
22:
15:
9:
6:
4:
3:
2:
1512:
1501:
1498:
1496:
1493:
1491:
1488:
1486:
1483:
1481:
1478:
1476:
1473:
1471:
1468:
1467:
1465:
1458:
1455:
1454:
1449:
1445:
1440:
1439:public domain
1428:
1425:
1423:
1420:
1419:
1411:
1407:
1405:
1401:
1399:
1395:
1393:
1389:
1388:
1374:
1365:
1357:
1351:
1347:
1340:
1332:
1326:
1322:
1315:
1307:
1300:
1291:
1276:
1272:
1266:
1262:
1249:
1245:
1240:
1236:
1232:
1228:
1223:
1222:
1214:
1211:
1210:
1204:
1200:
1198:
1194:
1189:
1187:
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1180:
1175:
1171:
1162:
1160:
1156:
1151:
1147:
1142:
1140:
1134:
1130:
1126:
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1114:
1111:
1108:
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1100:
1099:
1096:
1092:
1090:
1076:
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1067:
1064:
1061:
1059:
1056:
1054:
1050:
1047:
1045:
1044:
1039:
1036:
1034:
1031:
1029:
1028:Get ha-Shemot
1026:
1023:
1020:
1017:
1014:
1012:
1008:
1005:
1002:
999:
997:
993:
990:
988:
987:
982:
979:
978:
977:
974:
972:
971:
966:
962:
957:
955:
951:
947:
942:
938:
937:
932:
926:
924:
920:
916:
915:Sabbatai Zevi
912:
908:
904:
900:
896:
892:
888:
887:Isaac of Acre
884:
880:
876:
872:
866:
864:
860:
856:
852:
848:
844:
840:
836:
832:
828:
823:
821:
817:
813:
809:
805:
801:
797:
792:
788:
784:
780:
779:Get ha-Shemot
775:
773:
769:
764:
762:
758:
754:
750:
745:
743:
739:
738:
733:
729:
725:
724:
719:
715:
711:
707:
690:
685:
683:
678:
676:
671:
670:
668:
667:
657:
655:
652:
651:
647:
642:
639:
637:
634:
633:
631:
630:
626:
624:
621:
620:
616:
614:
611:
610:
606:
604:
601:
600:
596:
594:
591:
590:
586:
581:
578:
576:
573:
572:
570:
569:
565:
563:
560:
559:
555:
553:
550:
549:
545:
543:
540:
539:
535:
533:
529:
526:
525:
521:
516:
513:
511:
508:
507:
505:
504:
500:
498:
495:
494:
490:
488:
485:
484:
476:
475:
472:
469:
468:
464:
460:
459:
456:
453:
452:
444:
442:
438:
434:
430:
425:
423:
419:
415:
411:
407:
397:
395:
391:
387:
382:
378:
377:Rosh Hashanah
374:
370:
366:
356:
354:
350:
346:
345:
340:
335:
333:
329:
324:
322:
318:
314:
310:
306:
302:
298:
294:
290:
286:
282:
278:
277:
272:
268:
264:
260:
255:
251:
249:
245:
241:
237:
236:
231:
227:
223:
219:
215:
214:Mongol Empire
211:
207:
203:
199:
195:
191:
187:
183:
179:
175:
160:
158:
154:
150:
146:
142:
134:
130:
121:
117:
113:
109:
105:
101:
94:
89:
82:
73:
70:
62:
52:
48:
42:
41:
35:
30:
21:
20:
1475:1290s deaths
1451:
1431:
1402:Idel, Moshe
1396:Idel, Moshe
1390:Idel, Moshe
1385:Bibliography
1373:
1364:
1345:
1339:
1320:
1314:
1299:
1290:
1278:, retrieved
1274:
1265:
1247:
1226:
1219:Publications
1201:
1190:
1183:
1178:
1176:
1172:
1168:
1158:
1154:
1152:
1149:
1144:
1138:
1135:
1131:
1127:
1123:
1119:
1097:
1093:
1085:
1074:
1069:Imrei Shefer
1068:
1062:
1057:
1052:
1048:
1041:
1037:
1032:
1027:
1022:Or ha-Sekhel
1021:
1015:
1010:
1006:
1000:
995:
991:
984:
980:
975:
968:
958:
953:
948:, mostly by
934:
927:
910:
882:
878:
870:
867:
826:
824:
812:unio mystica
811:
804:divine names
795:
782:
778:
776:
765:
761:Imrei Shefer
760:
756:
753:Or ha-Sekhel
752:
748:
746:
741:
735:
731:
727:
721:
717:
713:
709:
705:
703:
579:
491:800–400s BCE
441:Imrei Shefer
440:
428:
426:
403:
362:
342:
338:
336:
325:
305:divine names
301:vowel-points
284:
274:
256:
252:
233:
178:Hebrew Bible
171:
128:
127:
65:
56:
37:
1470:1240 births
1063:Sefer ha-Ot
965:Umberto Eco
907:Chaim Vital
768:apocalyptic
720:(1280); on
501:300–100 BCE
363:He went to
51:introducing
1485:Kabbalists
1464:Categories
1330:0195139798
1257:References
1235:B003YUCR1S
1159:Sefer haOt
895:Maimonides
827:Pentateuch
808:revelatory
772:redemption
737:Pentateuch
730:(1285/6),
556:200–600 CE
429:Sefer haOt
240:Maimonides
111:Occupation
59:March 2022
34:references
1165:Influence
1038:Gan Na'ul
967:'s novel
800:Ashkenazi
732:Gan Na'ul
447:Teachings
422:hysteriae
418:Barcelona
271:messianic
263:Barcelona
202:Holy Land
190:Sambation
163:Biography
122:1271–1291
1207:See also
1104:tefillin
939:to him.
863:gematria
791:prophecy
763:(1291).
751:(1280),
744:(1289).
712:(1273),
700:Writings
636:Hasidism
607:1500s CE
532:Hekhalot
528:Merkabah
487:Prophets
313:prophets
297:numerals
293:alphabet
281:creation
267:Kabbalah
192:and the
145:Zaragoza
141:Kabbalah
1441::
1280:26 July
1248:Patreon
891:epistle
847:Italian
820:trinity
816:sefirot
435:, near
410:Palermo
406:Messina
381:Soriano
373:Judaism
328:Castile
259:visions
47:improve
1352:
1327:
1233:
923:Shklov
881:, and
859:Basque
857:, and
851:Arabic
759:, and
716:, and
510:Pardes
433:Comino
394:Sicily
386:stroke
349:Patras
299:, and
248:Verona
222:Greece
210:battle
208:. The
182:Talmud
153:Comino
133:Hebrew
119:Period
36:, but
936:Zohar
855:Tatar
843:Latin
839:Greek
593:Zohar
479:Forms
437:Malta
353:Trani
321:Torah
317:Deity
285:Sefer
230:Capua
198:'Akko
149:Spain
1350:ISBN
1325:ISBN
1282:2020
1231:ASIN
905:and
875:Pico
781:and
726:: –
365:Rome
226:Rome
216:and
180:and
106:1240
103:Born
1450:".
877:),
798:of
416:of
371:to
246:of
238:of
159:).
1466::
1273:,
1246:,
1188:.
963:;
956:.
925:.
913:;
865:.
853:,
849:,
845:,
841:,
755:,
740:–
708:–
396:.
323:.
295:,
250:.
147:,
135::
1358:.
1333:.
1308:.
1285:.
1252:.
1238:.
688:e
681:t
674:v
530:-
131:(
72:)
66:(
61:)
57:(
43:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
