Philosophically Speaking: Annals of the International Philosophy Grou Philosophical-Annals-I-2016 | Page 44

Israelowitz M
In rabbinical literature kabbalah is mention in the Mishna, 55 with reference to Rabbi
Akiva 56 and eschatology Midrash, 57 which are not part of the cannon law. Kabbalah surface is
a full force especially in Spain, 58 and with the mythology of coexistence in Islamic Spain. 59
The first expulsion of the Jews in Spain was not under the Christian Monarchy, 60 but revival
of Islamic fundamentalism of the 11 century, 61 the physical violence which was not part in the
initial under Islam, since Islam have well defined the role for Christian and Jews 62 given rise
of violence.
Not since the Visigoth, 63 Jews did not encounter such violence, examples the
destruction of the Jews community in Granada (1061), 64 Lucena 65 with the Almoravids
invasion 66 and later on a more puritanical Islam. 67
the Mythical Eden. Rohl does not stop with Eden, but across Historical analysis of the Mythologies of the Book
Genesis—Tower of Babel, to the great water flow of Noah.
54
Ibid. Parpola, not only related Maaset Berishit to the Sefirot with the gematria of the tree of life, but
relationship to the Assyrians assigned numerical values to their Gods, in page 197, the ascension to heaven
where in the ascension, every rest point, is the Sefira itself, and each Sefira correlated to planet and an angle, but
similiraty not end there, in page 195 connects with the story Etana, and the Hebrew tradition, the Enoch Become
the Angel Metrtaon, which is related to the Sefira the crown—ein soft---Eternity
55
Babylonian Talmud Hagigah 12b, Jerusalem Talmud Hagigah 2:1, where Rabba mention the sefirot is Midot
or manifestation of the single God
56
Ibid
57
Early example is found : The War Scroll is an apocalyptic text, which describes a battle between the Sons of
Light, who are fighting alongside the angels, and the Sons of Dark, who are fighting alongside the demon Belial
The complete Dead Sea scrolls in English (Rev. ed. ed.). London: Penguin. pp. 163–190.
58
Kabbalah took root in Medieval Europe through Iyyun Circle and the Unique Cherub Circle, were truly
esoteric, remaining largely anonymous. In Spain Nahmanides (Ramban, 1194–1270) whose commentary on the
Torah is considered to be based on Kabbalistic knowledge. Bahya ben Asher (d. 1340) also combined Torah
commentary and Kabbalah Isaac the Blind (1160–1235) the teacher of Nahmanides, who is widely argued to
have written the first work of classic Kabbalah, the Bahir (Brightness). Moshe de Leon, who is the writer or the
one who made public the Zohar, with the expulsion of the Jews from Spain concentrated in, began with Moshe
Cordovero in Safed, with culmination of Luria and Luzzato. The reason hope, redemption of the Kabbalah is an
explanation of the suffering, because Spain, despite the mtythology of tolerance by Islam or Christianity, and the
persecution of the Jewish communities in France and Germany, the proximity between Christianity and Islam
produce the opposite a strong fanaticism of both sides, were there was not room for minorities of tolerance,
Mark R Cohen, 1994. Under Crescent & Cross: The Jews in the Middle Ages, Princeton University Press.
59
Ibid., In chapter fourth Cohen cover the legality of the Jews under the Dhimmi law applied across Islam, but
implications in Spain, especially the conquest of Spain began under Umayyad (eventually Shia-base on
Damascus) and by time of the Reconquista, Islam has split between Arab-Turkish-Sunni and Shia being
representing by Persians, Collins, Roger, 1983. Early Medieval Spain. New York: St. Martin's Press.
60
Bat Ye'or 1985. The Dhimmi: Jews and Christians under Islam. Madison/Teaneck, NJ: Fairleigh Dickinson
University Press
61
Gilbert, Martin 2010. In Ishmael's house: a History of Jews in Muslim Lands. New Haven: Yale University
Press.
62
Lewis, Bernard 1984. The Jews of Islam. Princeton: Princeton University Press
63
Barbarian invasions brought most of the Iberian Peninsula under Visigothic rule by the early fifth century; the
Visigoths adopted an aggressive policy concerning the Jews. As the king and the church acted in a single
interest, the situation for the Jews deteriorated. Recared approved the Third Council of Toledo's move in 589 to
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