Derrida, Kabbalah, Talmud and the Post-Modernism Politics
Kabbalah took hold in Spain in the Jewish community under Islam and Christianity, 68 but especially under Christian Spain, Moshe de Leon the writer of the Zohar: 69 where he base on the tradition of the tree of live, in the section Rose( Zohar)-specifically why they are 13 petals representing Israel as 13, since Joseph two sons add to 13— while, Gematria is a factor, in the same section the introduction to the Aleph-Bet, with numerical which, follow the tradition of Rabbi Akiva, in the Midrash otiot of Rabbi Akiva 70 and Moses ben Nahman of Girona. 71 Kabbalah took root in Spain because hope under such durance and violence. 72
forcibly baptize the children of mixed marriages between Jews and Christians, Norman Roth, 1994. Jews, Visigoths, and Muslims in Medieval Spain: Cooperation and Conflict. Netherlands: E. J. Brill. 64 The Granada massacre took place on 30 December 1066 when a Muslim mob stormed the royal palace in
Granada, which was at that time in Muslim-ruled al-Andalus, Muslim mob stormed the Royal Palace where Joseph had had sought refuge, then crucified him. After that, the instigators attacked 1500 Jewish families, killing approximately a 4,000 Granada Jews. Lucien Gubbay, 1999 Sunlight and Shadow: The Jewish Experience of Islam. New York: Other Press 65 Assis, Yom Tov, 1988. The Jews of Spain: From Settlement to Expulsion, Jerusalem: The Hebrew University
of Jerusalem 66 Gampel, Benjamin R, 1992. Jews, Christians, and Muslims in Medieval Iberia: Convivencia through the Eyes
of Sephardic Jews, in Convivencia: Jews, Muslims, and Christians in Medieval Spain, ed. Vivian B. Mann, Thomas F. Glick, and Jerrilynn D. Dodds, New York: George Braziller, Inc 67 Stillman, Norman 1979. Aspects of Jewish Life in Islamic Spain in Aspects of Jewish Culture in the Middle
Ages, ed. Paul E. Szarmach, Albany: State University of New York Press 68 Dan, J. and Kiener, R., 1986. The Early Kabbalah, Mahwah, N. J.: Paulist Press 69 The author of the Zohar, has been under controversy: A story tells that after the death of Moses de Leon, a rich
man of Avila named Joseph offered Moses ' widow( who had been left without any means of supporting herself) a large sum of money for the original from which her husband had made the copy. She confessed that her husband himself was the author of the work. She had asked him several times, she said, why he had chosen to credit his own teachings to another, and he had always answered that doctrines put into the mouth of the miracle-working Shimon bar Yochai would be a rich source of profit. The story indicates that shortly after its appearance the work was believed by some to have been written by Moses de Leon. Jacobs, Joseph; Broydé, Isaac, 1905. Zohar. Jewish Encyclopedia. Funk & Wagnalls Company, However, Isaac evidently ignored the woman ' s alleged confession in favor of the testimony of Joseph ben Todros and of Jacob, a pupil of Moses de León, both of whom assured him on oath that the work was not written by de Leon. Scholem noticed the Zohar ' s frequent errors in Aramaic grammar, its suspicious traces of Spanish words and sentence patterns. Scholars have also suggested the possibility that the Zohar was written by a group of people, including de Leon. This theory generally presents de Leon as having been the leader of a mystical school, whose collective effort resulted in the Zohar, Studies in the Zohar, Yehuda Liebes, 1993, SUNY Press, SUNY series in Judaica: Hermeneutics, Mysticism, and Religion. Another explanation, de Leon receive part as oral tradition and He or with others wrote the Zohar for the first time. 70 S. Wiener, Bibliotheca Friedlandiana Petersburg-1893-1901 71 Ramban( Nachmanides) Commentary on the Torah, Trans. by Dr. Charles B. Chavel,( New York: Shilo
Publishing House, 1971) 72 Chaim Raphael: The Road from Babylon: The story of Sephardi and Oriental Jews, 1985 Harper & Row, Publishers, New York
45