Joseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy—an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and towards Kabbalah, Gikatilla sought in his early works to lay the foundation for an understanding of Judaism based on kabbalistic mytho-poesis and ecstatic mystical experience.
Mystical texts, like all texts, are informed by the context in which they are written and read. The proliferation of Kabbalah in late 13th century Castile is an instructive example of how the construction of Jewish esotericism is shaped by the intellectual and cultural environment. Kabbalists during this period were able to compose a large number of texts which succeeded in acquiring legitimacy in at least some Jewish circles, due in no small part to the increased interest in esoteric knowledge in the broader cultural context. Moreover, by advancing a uniquely Jewish claim to ancient, revealed esoteric truth, kabbalists sought to counter Christian anti-Jewish claims, and present an alternative to rationalist interpretations of Jewish scripture and religious praxis. By considering the historical context in which kabbalistic texts take shape, we can better appreciate the way that kabbalistic texts advance a worldview and conception of Jewish identity that addresses the perceived needs of Jews in particular intellectual and political environments.
Isaac ibn Sahula's Meshal ha-kadmoni, a classic of medieval Hebrew literature, was composed in Castile during one of the most prolific periods in the development of classical Kabbalah. This article argues that while ibn Sahula chose to avoid discussion of the ten sefirot and other forms of symbolism typically associated with kabbalistic writings from this period, he nonetheless sought to promote a worldview in the Meshal ha-kadmoni that bears a distinct affinity to medieval Kabbalah. Throughout the text, ibn Sahula's articulations of matters relating to divine providence over individuals and the natural order, the origin and nature of the human soul, and the attainment of prophetic insight, all resonate deeply with kabbalistic texts from 13th century Castile. Moreover, ibn Sahula consistently emphasizes the importance of esoteric knowledge, accessible exclusively to Jews as a secret tradition or "kabalah" deriving from revelation in antiquity, which constitutes the inner core of Judaism. The Meshal ha-kadmoni thus serves as an important witness to the major concerns and values of the cultural context in which many of the classics of medieval Kabbalah, including the zoharic literature, took shape.
This chapter explores how the notion of Israel as a holy people is employed in Zoharic Kabbalah. Conceptions of Jewish superiority are explicitly connected to discourses of Israelite sanctity throughout the Zoharic corpus. Due to their divine souls and unique role in the cosmic order according to the Zohar, Jews are regarded as playing a central and unique role as an am kadosh, or “holy people.” While medieval conceptions of Jewish sanctity are not employed as justification for inflicting harm upon non-Jews, some contemporary authors do make such a move. As comparison, the works of Yitzchak Ginsburgh are briefly addressed.
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