Major Trends in Jewish Mysticism

Gershom Scholem

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Bahya ben Asher (1291) pp. 437-441
s a matter of fact, Bahya ben Asher (1291) defines 41> sorcery, asn? 0°p19n O95 13h nt (in his comme
celona (1300) pp. 251-254
h ben Shalom of Bar- celona (1300), maintain that in every transformation of reality, in every chang
Menahem of Recanati (1300) pp. 275-279
of certain sins by Menahem of Recanati (1300) who quotes several details about it from the “modern K
Menahem of Recanati (1300) pp. 275-279
ansmigration is men- tioned as a punishment in the case of certain sins by Menahem of Recanati (1300
o nsx (1540) pp. 442-446
9 maw oowNM Ty 33P }o nsx (1540) eaaysoo w’m mown. min wos poynnd mains Miwamotw ...b?3Hup} 0°59T73
Juedenthumb und dessen Kabbala vergoetterte Welt (1699) pp. 442-446
ie von dem heutigen Juedenthumb und dessen Kabbala vergoetterte Welt (1699), drew heavily upon Herre
Juedenthumb und dessen Kabbala vergoetterte Welt (1699) pp. 442-446
s im Juedenthumb (!) oder die von dem heutigen Juedenthumb und dessen Kabbala vergoetterte Welt (169
Tikkune Zohar (1558) pp. 405-409
nish Kabbalism, cf. Tikkune Zohar (1558) f. 8b: oY 772 81Nw> AONDws DWNT IND ITN NDT 395 yp mS Days
Cremona (1560) pp. 405-409
written about 1460), Cremona (1560) f. 20c. 38 Eleazar’s 3:22" 125m (published under the wrong title
nwys Basle (1602) pp. 405-409
Yiddish; c) the 7:2 nwys Basle (1602) no. 158—182, cf. Ma’aseh Book, translated by Moses Gaster (193
D printed in Sefer Raztel (1701) pp. 405-409
f Worms in 89 ‘71D ’D printed in Sefer Raztel (1701) f. 7b speaks on the niizien 71D as one of the “
w now ty (1575) pp. 447-451
au 1699) f. 58a: yp’w now ty (1575) n”’Sw now wnat yppo 19m O91 9KNM 1T7D9n. (1630). 127 Most of the
pN yw in on poy (1648) pp. 447-451
f. 30—39; naiwn sa:pN yw in on poy (1648) f. 15—21; 9 'aipn ISAAC LURIA AND HIS SCHOOL 415 maiwh at
Christianus detectus (1707) pp. 447-451
, Cabalismus Judaeo-Christianus detectus (1707) p. 118, says that he has found the Kawwanah called S
Emek Hamelekh (1648) pp. 393-396
Elhanan Bacharach’s Emek Hamelekh (1648) f. 39c ff. 11 Important and as yet unedited material on the
Emek Hamelekh (1648) pp. 393-396
i Elhanan Bacharach’s Emek Hamelekh (1648) f. 39c ff. 11 Important and as yet unedited material on t
s ideas before the outbreak of the Sabbatian movement (1665) pp. 293-296
ropagation of Luria’s ideas before the outbreak of the Sabbatian movement (1665). Of special importa
mnan (1698) pp. 452-456
Horovitz in mind 13% mnan (1698) f. 293a; Nehemyah Hayun in o77°R) ny (1713) f. 20d; oAIIs yan Max p
pya niqy nw (1720) pp. 452-456
Abraham de Botton 2pya niqy nw (1720) f. 42a, re- printed by Rosanes vol. IV p. 473. 9 §. Trivush in
Amsterdam (1701) pp. 397-400
the end of 5x11 125 Amsterdam (1701) f. 37—40. Moreover, there is a great deal of unpublished materi
Hons (1711) pp. 457-462
n, Zevi Chotsh in 28 Hons (1711). But the most interesting among this group is undoubtedly Jacob Kop
Any nwnd (1726) pp. 457-462
sidim § 1318. 66 Cf. Any nwnd (1726) f. 2a/b. 67 Sanhedrin 98a. 68 This is the doctrine of 7017 x’?
D nmnpy (1769) pp. 424-428
; Jacob Emden in n12D nmnpy (1769). 100 Cf. Abraham Zaccuto }'0m1) 1D (1857) p. 88, quoting from Isa
Merkabah Mysticism Period pp. 1-12
The first period of Jewish Mysticism. Anonymity of the writings. Esoterism of the Mishnah teachers. Throne-mysticism. Apocalyptic
Composition of the Hekhaloth literature pp. 1-12
The literature of the Hekhaloth-books. The Yorde Merkabah and their organization. Conditions of initiation. The ecstatic
Rise of Hasidism in medieval Germany pp. 1-12
The rise of Hasidism in Germany. Mystical tradition and German Jewry. The “Book of the Devout.” Jehudah the Hasid and his
Leadership of Jehudah the Hasid pp. 1-12
Jehudah the Hasid and his disciples. Eschatolog- ical character of Hasidism. The new ideal of the Hasid: Ascetics, ataraxy
Abraham Abulafia develops prophetic Kabbalah pp. 1-12
Life and work of Abraham Abulafia. His theory of ecstatical knowledge. The “science of combination.” The music of purethought.
Moses de Leon composes Midrash Ha-Neelam pp. 1-12
The Midrash Ha-Neelam written between 1275 and 1281; the bulk of the Zohar between 1281] and 1286; the Raya Mehemna and Tikkunim
Moses de Leon composes the Zohar pp. 1-12
the bulk of the Zohar between 1281] and 1286; the Raya Mehemna and Tikkunim about 1300. The question of the personality of
Raya Mehemna and Tikkunim completed pp. 1-12
the Raya Mehemna and Tikkunim about 1300. The question of the personality of the author. Moses ben Shemtob de Leon. The old
Expulsion from Spain scatters the Kabbalists pp. 1-12
The Exodus from Spain and its religious consequences. Kabbalism on its way to Messianism. Apocalyptic propaganda by Kabbalists.
Safed becomes a center of Kabbalah pp. 1-12
Its center in Safed, Palestine. Moses Cordovero and Isaac Luria. Their personalities. Spread of Lurianic Kab- balism. Israel
Moses Cordovero's Leadership in Safed pp. 1-12
Moses Cordovero and Isaac Luria. Their personalities. Spread of Lurianic Kab- balism. Israel Sarug. Characteristics of the
Isaac Luria develops Lurianic Kabbalah pp. 1-12
Characteristics of the Lurianic doctrine. Tsimtsum, Shevirah and Tikkun. The twofold process of Creation. The withdrawal
s ideas before the outbreak of the Sabbatian movement (1665) pp. 1-12
The Sabbatian movement of 1665—1666. Sabbatai Zevi, the Kabbalistic Messiah, and Nathan of Gaza, his prophet. Sabbatai Zevi’s
Sabbatai Zevi converts to Islam pp. 1-12
Heretical turn of the movement after the apostasy of Sabbatai Zevi. Im- portance of Sabbatianism for Jewish history. A revolution
Hasidism emerges in Eastern Europe pp. 1-12
Polish and Ukrainian Hasidism of the eighteenth century and its problem. Kabbalistic and Hasidic literature. The transformation