Kabala

Kabala (hebrejski: קַבָּלָה), qabbālāh, kabbalah, "prijem, svetkovina"; također na raznim evropskim jezicima pisano kao cabala, cabalah, cabbala, cabbalah, kabala, kabalah, kabbala, qabala, qabalah, kaballah) je mistički pokret u jevrejstvu^[1] koji se pojavio u Evropi oko 13. vijeka. Osnovne crte kabale su predstavljene mističkim sistemom koji pruža uvid u i saznanje božanske prirode. Prema tome, kabala je učenje o ezoteričkom znanju Boga i njegovih zakona.

Definicija kabale varira u skladu sa tradicijom i ciljevima onih koji je slijede,^[2] od njenog porjekla u srednjovjekovnom judaizmu do kasnijih adaptacija u zapadnom ezoterizmu (kršćanska kabala i hermetička kabala). Jevrejska kabala je skup ezoteričnih učenja čija je svrha da objasne odnos između nepromjenjivog, vječnog Boga—misteriozni Ein Sof (hebrejski: אֵין סוֹף, "Beskonačni")^[3]^[4]—i smrtnog, konačnog svemira (Božja kreacija).^[1]^[3] Ona čini temelj mističnih religijskih tumačenja unutar judaizma.^[1]^[5]

Jevrejski kabalisti su prvobitno razvili sopstveni prenos svetih tekstova u okviru jevrejske tradicije^[1]^[5] i često koriste klasične jevrejske spise da objasne i demonstriraju svoja mistična učenja. Kabalisti drže ova učenja kako bi definisali unutrašnje značenje i hebrejske Biblije i tradicionalne rabinske literature i njihove ranije skrivene dimenzije, kao i da bi objasnili značaj jevrejskih vjerskih obreda.^[6]

Tradicionalni praktičari vjeruju da njegovo najranije porijeklo prethodi svjetskim religijama, formirajući primordijalni nacrt za filozofije, religije, nauke, umjetnost i političke sisteme Kreacije.^[7] Historijski gledano, kabala je proizašla iz ranijih oblika jevrejskog misticizma, u Španiji od 12. do 13. vijeka i južnoj Francuskoj,^[1]^[5] i reinterpretirana je tokom jevrejske mistične renesanse u 16. vijeku Osmanlijske Palestine.^[1] Zohar, temeljni tekst Kabale, nastao je krajem 13. stoljeća. Isaac Luria (16. vijek) smatra se ocem savremene kabale; Lurijanska kabala je popularizirana u obliku hasidskog judaizma od 18. stoljeća nadalje.^[1] Tokom 20. veka, akademsko interesovanje za kabalističke tekstove koje je prvenstveno vodio jevrejski historičar Geršom Šolem inspirisao je razvoj historijskih istraživanja kabale u oblasti judaističkih studija.^[8]^[9]

Najpoznatiji mistični spis je tzv. Zohar, sastavljen u 13. vijeku od strane rabina Moses de Leon iz Granade u Španiji.

Povezanost Boga sa svijetom pojašnjava se pojmom sefira.

Danas poznajemo deset sefira, obično prikazivanih kao stablo ili kao razgranati svijećnjak.

KETER, Kruna - tačka je ravnoteže.
HOKMA, Milosrđe - prvi je atribut Stupa milosti.
BINA, Razumijevanje - prvi je atribut Stupa strogosti.
HESED, Mudrost - drugi je atribut Stupa milosti.
GEVURA, Sud - predstavlja božansku pravdu, kao i ljudsku krutost.
TIFERET, Ljepota
NEZA, Vječnost - treći je atribut Stupa milosti.
HOD, Odjek - najniži je atribut Stupa strogosti.
JESOD, Temelj
MALKUT, Kraljevstvo.

^ ^a ^b ^c ^d ^e ^f ^g Ginzberg, Louis; Kohler, Kaufmann (1906). "Cabala". Jewish Encyclopedia. Kopelman Foundation. Pristupljeno 23. 10. 2018.
^ Dan, Joseph (2007). "The Term and Its Meanings". Kabbalah: A Very Short Introduction. New York: Oxford University Press. str. 1–11. ISBN 978-0-19-530034-5.
^ ^a ^b "Ein-Sof". Jewish Virtual Library. American–Israeli Cooperative Enterprise (AICE). 2018. EIN-SOF (Heb. אֵין סוֹף; "The Infinite," lit. that which is boundless), name given in Kabbalah to God transcendent, in His pure essence: God in Himself, apart from His relationship to the created world. Since every name which was given to God referred to one of the characteristics or attributes by which He revealed Himself to His creatures, or which they ascribed to Him, there is no name or epithet for God from the point of view of His own being. Consequently, when the kabbalists wanted to be precise in their language they abstained from using names like Elohim, the Tetragrammaton, "the Holy One, blessed be He," and others. These names are all found either in the Written or the Oral Law. The Torah, however, refers only to God's manifestations and not to God's own being which is above and beyond His relationship to the created world. Therefore, neither in the Bible, nor in rabbinic tradition was there a term which could fulfill the need of the kabbalists in their speculations on the nature of God. "Know that Ein-Sof is not alluded to either in the Pentateuch, the Prophets, or the Hagiographa, nor in the writings of the rabbis. But the mystics had a vague tradition about it" (Sefer Ma'arekhet ha-Elohut). The term Ein-Sof is found in kabbalistic literature after 1200.
^ "אינסוף". Morfix, מורפיקס. Melingo Ltd. Pristupljeno 19. 11. 2014.
^ ^a ^b ^c Dennis, Geoffrey W. (18. 6. 2014). "What is Kabbalah?". ReformJudaism.org. Union for Reform Judaism. Pristupljeno 25. 10. 2018. Historians of Judaism identify many schools of Jewish esotericism across time, each with its own unique interests and beliefs. Technically, the term "Kabbalah" applies only to writings that emerged in medieval Spain and southern France beginning in the 13th century. [...] Although until today Kabbalah has been the practice of select Jewish "circles," most of what we know about it comes from the many literary works that have been recognized as "mystical" or "esoteric." From these mystical works, scholars have identified many distinctive mystical schools, including the Hechalot mystics, the German Pietists, the Zoharic Kabbalah, the ecstatic school of Abraham Abulafia, the teachings of Isaac Luria, and Chasidism. These schools can be categorized further based on individual masters and their disciples.
^ "Imbued with Holiness" - The relationship of the esoteric to the exoteric in the fourfold Pardes interpretation of Torah and existence. From www.kabbalaonline.org
^ "The Freedom [[:Šablon:Pipe]] Yehuda Leib HaLevi Ashlag (Baal HaSulam) [[:Šablon:Pipe]] Kabbalah Library - Bnei Baruch Kabbalah Education & Research Institute". Kabbalah.info. Pristupljeno 25. 10. 2018. Sukob URL-a i wikilinka (pomoć)
^ Huss, Boaz; Pasi, Marco; Stuckrad, Kocku von, ured. (2010). "Introduction". Kabbalah and Modernity: Interpretations, Transformations, Adaptations. Leiden: Brill Publishers. str. 1–12. ISBN 978-90-04-18284-4.
^ Magid, Shaul (Summer 2014). "Gershom Scholem". u Edward N. Zalta (ured.). Stanford Encyclopedia of Philosophy. Center for the Study of Language and Information. Pristupljeno 23. 10. 2018.

[JE-1] ^ ^a ^b ^c ^d ^e ^f ^g Ginzberg, Louis; Kohler, Kaufmann (1906). "Cabala". Jewish Encyclopedia. Kopelman Foundation. Pristupljeno 23. 10. 2018.

[2] Dan, Joseph (2007). "The Term and Its Meanings". Kabbalah: A Very Short Introduction. New York: Oxford University Press. str. 1–11. ISBN 978-0-19-530034-5.

[JVL-3] "Ein-Sof". Jewish Virtual Library. American–Israeli Cooperative Enterprise (AICE). 2018. EIN-SOF (Heb. אֵין סוֹף; "The Infinite," lit. that which is boundless), name given in Kabbalah to God transcendent, in His pure essence: God in Himself, apart from His relationship to the created world. Since every name which was given to God referred to one of the characteristics or attributes by which He revealed Himself to His creatures, or which they ascribed to Him, there is no name or epithet for God from the point of view of His own being. Consequently, when the kabbalists wanted to be precise in their language they abstained from using names like Elohim, the Tetragrammaton, "the Holy One, blessed be He," and others. These names are all found either in the Written or the Oral Law. The Torah, however, refers only to God's manifestations and not to God's own being which is above and beyond His relationship to the created world. Therefore, neither in the Bible, nor in rabbinic tradition was there a term which could fulfill the need of the kabbalists in their speculations on the nature of God. "Know that Ein-Sof is not alluded to either in the Pentateuch, the Prophets, or the Hagiographa, nor in the writings of the rabbis. But the mystics had a vague tradition about it" (Sefer Ma'arekhet ha-Elohut). The term Ein-Sof is found in kabbalistic literature after 1200.

[4] "אינסוף". Morfix, מורפיקס. Melingo Ltd. Pristupljeno 19. 11. 2014.

[ReformJudaism-5] Dennis, Geoffrey W. (18. 6. 2014). "What is Kabbalah?". ReformJudaism.org. Union for Reform Judaism. Pristupljeno 25. 10. 2018. Historians of Judaism identify many schools of Jewish esotericism across time, each with its own unique interests and beliefs. Technically, the term "Kabbalah" applies only to writings that emerged in medieval Spain and southern France beginning in the 13th century. [...] Although until today Kabbalah has been the practice of select Jewish "circles," most of what we know about it comes from the many literary works that have been recognized as "mystical" or "esoteric." From these mystical works, scholars have identified many distinctive mystical schools, including the Hechalot mystics, the German Pietists, the Zoharic Kabbalah, the ecstatic school of Abraham Abulafia, the teachings of Isaac Luria, and Chasidism. These schools can be categorized further based on individual masters and their disciples.

[6] "Imbued with Holiness" - The relationship of the esoteric to the exoteric in the fourfold Pardes interpretation of Torah and existence. From www.kabbalaonline.org

[7] "The Freedom [[:Šablon:Pipe]] Yehuda Leib HaLevi Ashlag (Baal HaSulam) [[:Šablon:Pipe]] Kabbalah Library - Bnei Baruch Kabbalah Education & Research Institute". Kabbalah.info. Pristupljeno 25. 10. 2018. Sukob URL-a i wikilinka (pomoć)

[8] Huss, Boaz; Pasi, Marco; Stuckrad, Kocku von, ured. (2010). "Introduction". Kabbalah and Modernity: Interpretations, Transformations, Adaptations. Leiden: Brill Publishers. str. 1–12. ISBN 978-90-04-18284-4.

[stanford.edu-9] Magid, Shaul (Summer 2014). "Gershom Scholem". u Edward N. Zalta (ured.). Stanford Encyclopedia of Philosophy. Center for the Study of Language and Information. Pristupljeno 23. 10. 2018.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]