Kabbalah

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Man holding a tree with the ten Sephiroth - illustration from the book Portae Lucis ('Die Pforten des Lichts') (Latin translation of the work Scha'arej ora by Josef ben Abraham Gikatilla (1248–1305) by Paul Riccius (Augsburg, 1516))

The Kabbalah (also Kabbalah ), translated “that which has been handed down”, is a mystical tradition of Judaism and describes both certain (“kabbalistic”) traditional teachings and certain traditional scriptures. It is part of an oral tradition that goes back centuries, the roots of which can be found in the Tanakh , the holy scriptures of Judaism.

The basis of Kabbalistic traditions is man's search for the experience of a direct relationship with God. There are various Kabbalistic scriptures and schools, but no dogmatics or testable teaching content, so no generally applicable Kabbalistic teaching.

Furthermore, there is a rich written tradition of partly opposing Kabbalistic currents (for example the ecstatic and theosophical directions in the older Kabbalah). The Zohar , a pseudepigraphic work from the theosophical direction of the older Kabbalah, is considered to be the most important written work of Kabbalah.

The written transmission and production of the Kabbalah also contains Gnostic , Neoplatonic and Christian elements. Since Pico della Mirandola (15th century) the Kabbalah has also been continued in non-Jewish circles (cf. Christian Kabbalah , Hermetic Kabbalah ).

The term Kabbalah

The term Kabbalah ( Hebrew קַבָּלָה) comes from the Hebrew root קבל(qbl) and means 'delivery', 'takeover' and 'forwarding'. Originally the word Kabbalah could denote any tradition in general , but especially the revelation of the Torah to Moses on Sinai as a Jewish tradition . This is how the sayings of the Mishnah fathers begin :משֶׁה קִבֵּל תּוֹרָה מִסִּינַי וּמְסָרָהּ לִיהוֹשֻׁעַ'Moscheh [Moses] received the Torah at Sinai and delivered it to Yehoshua [Joshua]'.

From the Middle Ages onwards, this term was used “for a certain speculative direction and a form of piety in Judaism associated with it”. The word Kabbalah is not used in the main part of the Zohar , but appears in later parts like Ra'aya Meheimna and the Sefer ha-Tiqunim .

From the beginning of the 14th century, the term Kabbalah prevailed over other terms that were used at the time and meant something similar.

Doctrines, practices and issues

Tree of the Sephiroth
  • Correspondences of above and below : According to the Kabbalistic view, God created everything that he created in the universe, also in humans. This results in a world view of the mutual correspondence of above and below. Here the basic kabbalistic idea of ​​the micro- and macrocosm becomes clear. The whole "lower" world was made according to the model of the "upper" and every human being is a universe in miniature. The physical form of the human being has a universal meaning, because God himself is thought of as anthropomorphic in the tradition of Jewish mysticism . The perfection of the divine macrocosm is personified in man, who as a microcosm is imperfect, but still an image of the heavenly prehistoric manאָדָם קַדמוֹן( Adam Qadmon ) represents. God, as the limitless and eternal, needs man's mediator created by him in order to be able to use the "ten spiritual powers" (סְפִירוֹת Sephiroth ) to let his divine omnipotence work.
  • The world tree : The ten Sephiroth are the divine primordial powers , which in the form of the kabbalistic world tree penetrate all levels of being. This world tree with the human being connected in it represents the embodied organism of the universe. This elementary interweaving of human beings in a divine universal system also illustrates, according to the Kabbalistic view, the mutual influence potential of the divine and human levels. - Man is under the holistic influence of universal forces, but can in turn influence them. An example of this is the Kabbalistic word magic , in which the utterance of words should have a direct influence on what is referred to by them.
  • Overcoming the accustomed everyday ego : As is often the case in mysticism, it is about the conscious and self-controlled transition into an ecstasy , i.e. a way to go beyond the usual everyday ego, to transcend its limitations. There are various techniques for this, which are handed down as secret teachings that are studied and experienced . This initiatory experience was initially communicated in an initially purely oral and later written tradition . In Kabbalah, the relationship between teacher and student is still seen as essential. Kabbalistic experience should be able to remove the boundary between subject and object. A Kabbalist breaks through a wall "harder than a diamond" and experiences the all-unity.
  • Levels of wisdom : According to Jewish tradition, only four wise men made it to paradise during their lifetime and of these only Rabbi Akiba returned unharmed. Most of them only manage a few steps on the ladder to heaven or the opening of a few gates. However, according to the Kabbalistic teaching, all seekers and learners retain their special acquired skills and, according to extra-biblical tradition, should even be able to pass them on ( Deuterocanonical book Ben Sira 4:16). So shall the blessing  -בְּרָכָה Bəracha  - arise.
  • Theoretical Kabbalah and Practical Kabbalah : In order to prevent abuse of the powers that can be acquired by studying Kabbalah, students are tested before they are accepted. In order to separate “worthy” from “unworthy” one has to divide the Kabbalah into a theoretical (קַבָּלָה עִיּוּנִית qabālā ʕīyūnit ) and a practical (קַבָּלָה מַעֲשִׂית qabālā maʕăśīt ), the former representing the teaching system, and the latter including magical and mantic practices such as amulet beings , throwing away etc.

The Kabbalists

Become the bearers of the Kabbalistic traditions בַּעֲלֵי־קַבָּלָה Baʕalē Qabālā (alsoבַּעֲלֵי־הַקַּבָּלָה Baʕalē Haqqabālā ) orמְקֻבָּלִים Called Məqūballīm . In Məqūballīm the meaning “received by God” resonates.

Older Kabbalists had unspecific and flowery names like יוֹדְעֵי חֵן yōdəʕēy ḥēn 'connoisseur of graceful beauty ' or simplyיוֹדְעִים yōdəʕīm ' knower ', a name that goes back to Nachmanides ,מִשׂכָּלִים miśkālīm 'rational' andחַכמֵי הַלֵּב ḥachmē hallēv (alsoחַכמֵי לֵב ḥachmē lēv ) 'wise man of the heart'. The object of their endeavors was thatחָכְמָה נִסתָּרָה ḥåchmā nīstarā 'hidden wisdom' (alsoחָכְמַת הַנִּסתָּר ḥåchmath hannīstār ).

History of Kabbalah

Pre-Kabbalistic time

The Merkaba literature was a mystical movement within Judaism from the first century BC. In the third century AD, the magical and mystical book Sefer ha-Razim was written .

Towards the end of the Talmudic period, the pre-Kabbalistic Sefer Jetzira , which outlines the doctrine of the Sephiroth (spheres, numerals), arose in the tradition of existing text "complexes of cosmological and language-speculative character" . This teaching does not quite correspond to the later Kabbalistic understanding, but is interpreted accordingly among Kabbalists. The origin and early history of the Sefer Jetzira has not yet been researched with certainty. The text remained "not independent, but as good as only preserved in connection with comments".

Development in the 12th century

The beginnings of the Kabbalah lie in the south of France, where secret teachings supposedly in the oldest tradition were recorded; the authors called themselves m e qûbballîm 'recipient', 'accepted'. They traced their content back to the wisdom of Adam . These were passed on by chosen people; in fact, they were based on a “(mostly popular) Neoplatonic view of the world and man”, whereby the position on a Neoplatonic view of the world was probably often unconscious. In order to confirm the claim to fall back on the oldest traditions, “almost everything from the rich biblical-rabbinical tradition was taken up and processed in its sense. With such success that even many older ideas appear to laypeople as 'Kabbalistic', which can obscure the view of the actual Kabbalistic concerns ”. The first Kabbalists used the "editing and commenting of older texts as a vehicle for their teachings"; The first book to contain a kabbalistic text created using this method of utilization is the Sefer ha-Bahir , which was finished around 1180 and was "for a long time the main basis of the kabbalistic secret doctrine that was gradually written down afterwards".

The climate in the region of origin was "strongly characterized by [within Christianity] oppositional and dualistic- oriented tendencies, such as those that came into effect in the Cathar and Albigensian movements, triggered power struggles and also prompted the official church to take direct counteractions". A direct connection between these tendencies and early Kabbalah could not be established, but presumably there was a common basic orientation and an occasional exchange of ideas. While these movements were in conflict with the official interpretation of Christianity, the Kabbalah was not a protest movement against the interpretation of Judaism. “On the contrary, the Kabbalah proved to be the most effective force for the preservation and preservation of the Jewish religion despite speculative innovations of so far little known extent Deepening Traditional Torah Piety ”.

Spread in the 14th century

The classical Kabbalah spread "towards the end of 1300 from northern Spain mainly through the works of Josef ben Abraham Josef Gikatilla and through the (partly anonymous and pseudepigraphic) writings of Moses ben Samuel de Leon ".

Basically, the Kabbalists of the 12th and 13th centuries, like the Jewish philosophers after Saadia Gaon, had acquired a spiritualized, anti-anthropomorphic concept of God, but again they ensured a dialectically assigned communication figure, which was placed alongside the incapable of communication God of the philosophers let people communicate with him in the traditional way. Without stepping back behind philosophical-theological achievements, old biblical-rabbinical views came into play again, although a meditative-theosophical influence in the fulfillment of the commandments led their innovation to the brink of heresy .

In the high Middle Ages , the centers of Kabbalistic movements were German Hasidism in the Rhineland (mid-12th to mid-13th century), which produced the work of Sefer Hasidim . In Spain , the so-called "Prophetic Kabbalah" unfolded, the most important representatives of Abraham Abulafia and Josef Gikatilla were.

The Zohar

The Zohar - title page of the first edition

From the tradition of Spanish Judaism , the most important Kabbalistic script of all emerged towards the end of the 13th century: the Zohar ( Sefer ha Zohar , Hebrew for 'The Book of Shine'). The Spanish Kabbalist Mosche de Leon († 1305) is considered to be the author of its main part . The main part of the Zohar was written in an artificially ancient Aramaic and distributed by Mosche de Leon from around 1275 "as an allegedly old work of Rabbi Shimʿon bar Jochaj " from the early 2nd century. Among Kabbalists, the Zohar is "still today the ' Midrash of Simon bar Jochaj' [...] and a holy book". The Zohar contains in various, sometimes very extensive treatises, interpretations of the Torah , narratives on mystical figures of Judaism, in particular on Rabbi Shimon ben Jochai and his students, as well as speculations on numbers and letters as the foundations of the world.

The Zohar enjoyed “a high reputation within a short period of time” and has also been “treated like a 'holy book' in modern times”. The commentary tradition on this work is correspondingly extensive. While the Zohar “achieved something like 'canonical' validity”, the other Kabbalistic writings “were pushed into the background” and some were lost.

15th century: Lurian Kabbalah in Safed

After the persecution and expulsion of the Jews from Spain in 1492, Safed in Galilee became the center of Kabbalistic teaching. Isaak Luria (1534–1572), who made important contributions to the Kabbalistic conception of the creation of the world, was particularly active here . These include ideas of אָדָם קַדמוֹן ( Adam Qadmon ) and a "withdrawal" (צִמצוּם Tzimtzum ) of God in order to make room for the emerging world, the 'breaking of vessels' (שְבִירַת הַכֵּלִים Schvirat ha-Kelim ) during creation and the Release of the divine sparks of light, speculations about the infinite (אֵין סוֹף En Sof ) and a teaching about the transmigration of souls (גִּלגּוּל Gilgul ). The aim of all human endeavors is to restore the world to its original healing state from divine existence in a process of repairing the world (תִּקוּן עוֹלם Tiqqūn Olam ).

Creation of a Christian Kabbalah

Giovanni Pico della Mirandola, 1463–1494

In the 15th century, Christians also adopted Kabbalistic teachings. Giovanni Pico della Mirandola is regarded as the first representative of Christian Kabbalah, followers of Christian Kabbalah were more interested in the search for Greek philosophy and Christian content in Kabbalah than in the latter itself, and "[t] he ignorance of some authors is even horrendous". Representatives of a current known as occult philosophy , such as Agrippa and Giovanni Pico della Mirandola, tried to develop philosophies that assimilate Hermetic , Hebrew and Classical knowledge and then to unite this with Christian theology . Despite their esoteric character, the hermetic and cabbalistic ideas underlying occult philosophy were initially well received in Renaissance Europe . The historian Frances A. Yates even saw occult philosophy as the central driving force behind the Renaissance itself. However, towards the end of the 16th century, as part of the Counter-Reformation , the reaction against Renaissance Neoplatonism and the occult currents associated with it also grew . The Christian Kabbalah, which initially promoted the legitimation of occult thought, has now been devalued and associated with witchcraft.

17th to 19th centuries: Hasidism, loss of meaning

The Kabbalah of Isaac Luria (Lurian Kabbalah), which originated in Safed, gained considerable influence. Many elements of this teaching also became effective in Eastern European Hasidism of the 17th and 18th centuries. With careful inclusion of messianic elements and a certain simplification of the originally very differentiated teaching structure, the Kabbalah was able to develop great popular significance in the Hasidic centers of Eastern Judaism.

The Jewish Kabbalah lost its influence by the 19th century and was disregarded by the Jewish scholars of that time. The opponents of the Kabbalah assumed that it was syncretistic , full of Christian influences and therefore not Jewish.

Origin of the Hermetic Kabbalah

In the 18th / 19th In the 19th century, the Hermetic Kabbalah emerged, a movement with roots in Gnosis , Neoplatonism , Hermetics and Christian Kabbalah , which was of great importance in this regard. However, the Hermetic Kabbalah moved away from Christianity, at times to an anti-Christian orientation, and took a more universal approach compared to the original Jewish Kabbalah.

In the 19th and 20th centuries, several works by the French occultist Éliphas Lévi appeared , who falsified the Kabbalistic teachings and the works of other authors, while Arthur Edward Waite tried to present the Kabbalah correctly, but was unable to speak Hebrew and Aramaic and therefore made mistakes from Jean de Pauly's falsified Zohar translation into his work The Secret Doctrine in Israel .

20th century: rediscovery, "Hollywood Kabbalah"

Gershom Scholem is considered to be the rediscoverer of Kabbalah in the 20th century .

In the 1960s or 1970s, Philip Berg founded the first Kabbalah Center and began to offer teaching, which was traditionally only available to male Jews over 40, to women and non-Jews as well. Berg's New Age version of Kabbalah, which is popular among celebrities such as Ashton Kutcher , Madonna and Britney Spears , is also referred to as "Hollywood Kabbalah" and is viewed by critics as the antithesis of real Kabbalah.

The original Jewish Kabbalistic tradition is still cultivated and developed in the present, especially in the Hasidic communities of the USA and Israel. Yehuda Ashlag is considered one of the most important Kabbalists of the 20th century .

literature

  • Veronique Altglas: From Yoga to Kabbalah. Religious Exoticism And The Logics Of Bricolage. Oxford University Press, 2014 ISBN 978-0-19-999763-3
  • Nicole Maria Bauer: Between tradition and transformation. Kabbalistic ideas and practices in contemporary religious culture . In: Zeitschrift für Anomalistik , Volume 14, 2014, pp. 224–247, anomalistik.de (PDF; 667 kB)
  • Nicole Maria Bauer: Kabbalah and Religious Integrity. A religious studies analysis by the German-speaking Kabbalah Center. Transcript-Verlag, May 2017 ISBN 978-3-8376-3699-4
  • John W. McGinley: "The Written" as the Vocation of Conceiving Jewishly. To Excel / Kaleidoscope Sof, 2006, ISBN 0-595-40488-X .
  • Karl Erich Grözinger : Jewish thinking. Volume 2: From Medieval Kabbalah to Hasidism. Campus, Frankfurt am Main 2005, ISBN 3-593-37513-3 .
  • Z'ev ben Shimon Halevi: Tree of Life and Kabbalah. Heyne, Munich 1997, ISBN 3-453-11836-7 . Original title Adam and the Kabbalistic tree. Gateway books.
  • Boaz Huss: Kabbalah and Modernity. Interpretations, transformations, adaptations. Brill Academic Publishers, 2010 ISBN 978-90-04-18284-4
  • Andreas B. Kilcher : Kabbalah. In: Gert Ueding (Hrsg.): Historical dictionary of rhetoric . WBG, Darmstadt 1992 ff., Volume 10, 2011, Col. 438-446.
  • Johann Maier : The Kabbalah. Introduction - Classical Texts - Explanations. Beck, Munich 2004 2 , ISBN 3-406-39659-3 .
  • Johann Maier: History of the Jewish Religion. From the time of Alexander the Great to the Enlightenment with a view of the 19th and 20th centuries. Century. Herder / Spectrum, 4116; Herder, Freiburg i. Br. 1992, there especially § 33 “Kabbalah” (pp. 333–359; lit.!).
  • Gershom Scholem : Jewish mysticism in its main currents. Suhrkamp, ​​Frankfurt (Main) 1980, ISBN 3-518-07930-1
  • Gershom Scholem: On the Kabbalah and its symbolism. Suhrkamp, ​​Frankfurt (Main) 1973, ISBN 3-518-27613-1 .
  • Gershom Scholem: Kabbalah. In: Encyclopaedia Judaica . Volume 10. Keter Publishing, Jerusalem 1971, pp. 489-653.
  • Gershom Scholem: Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition. The Jewish Theological Seminary of America, New York 1965.
  • Gershom Scholem: From the mystical figure of the deity. Studies on the basic concepts of Kabbalah. Rhein-Verlag, Zurich 1962.
Collections with text excerpts at a glance
  • Michael Laitman (Ed.): Textbook of Kabbalah . Basic texts in preparation for studying the authentic Kabbalah. 941 pp., Edition Laitman Kabbala in J. Kamphausen, 2nd edition 2012, ISBN 978-3-89901-418-1
  • Daniel C. Matt (Ed.): The Heart of Kabbalah. Jewish mysticism from two millennia. OW Barth, Berlin 1996 (thematic selection; particularly good translations), ISBN 3-502-65450-6 .
  • Helmut Werner: Kabbalah. Komet, Frechen 2002, ISBN 3-89836-349-X (a selection of texts with introduction, bibliography and lexicon; especially the division of theoretical and practical Kabbalah.)

Introductions

  • Heinrich Elijah Benedikt: The Kabbalah as a Jewish-Christian initiation path. Two volumes: Volume I: Color, tone, number and word as gateways to soul and spirit. Hardcover, 398 pages, Ansata-Verlag, 12th edition 2004, ISBN 3-7626-0279-4 . / Volume II: The Tree of Life. Mirror of the cosmos and man. Hardcover, 604 p., Ansata-Verlag, 9th edition 2004, ISBN 3-7626-0280-8 .
  • Pearl Besserman: The Hidden Garden. Kabbalah as a source of spiritual instruction. Fischer-Taschenbuch-Verlag, Frankfurt am Main 1996, ISBN 3-596-13013-1
  • Erich Bischoff , Jakob Winter and August Wünsche: The Kabbalah. Introduction to Jewish mysticism and occult science. Voltmedia, Paderborn ISBN 3-937229-77-9
  • Joseph Dan: The Kabbalah. A little introduction. Reclam 2007 (RUB 18451), ISBN 978-3-15-018451-6
  • Klaus Davidowicz : The Kabbalah. An introduction to the world of Jewish mysticism and magic. Böhlau Verlag, Vienna / Cologne / Weimar, 2009, ISBN 978-3-205-78336-7
  • Christina Gehse: The Kabbalah as a female initiation path. Irdana Verlag, Hamburg 2010, ISBN 978-3-9813609-1-2
  • Michael Laitman (2008): The Hidden Wisdom of Kabbalah. Edition Laitman in J. Kamphausen Verlag, Bielefeld 2011 ISBN 978-3-89901-433-4
  • Will Parfitt: The Kabbalah. Aurum-Verlag, Braunschweig 1993, ISBN 3-591-08339-9 (introduction to practical Kabbalah with references to Kabbalists from the last 100 years.)

Web links

Commons : Kabbalah  - collection of pictures, videos and audio files
Wiktionary: Kabbalah  - explanations of meanings, word origins, synonyms, translations

Individual evidence

  1. ^ Alfred Lehmann: Superstition and sorcery from the oldest times to the present. (2nd edition 1908; 4th edition 1969) 5th, unchanged German edition ( translated from the 2nd, revised Danish edition and supplemented by Dominikus Peters I until modern times after the author's death ) Aalen 1985; Reprint Bindlach 1990, ISBN 3-8112-0698-2 , p. 164.
  2. a b c Johann Maier : The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 12 f .
  3. Kabbalah . In: Encyclopedia Judaica , Volume 10, p. 495.
  4. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 38 .
  5. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 41 .
  6. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 42 .
  7. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 44-46 .
  8. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 48 .
  9. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 47 .
  10. ^ Karl E. Grözinger: Jewish thinking . Volume 2: From Medieval Kabbalah to Hasidism , Frankfurt 2005, p. 22 f.
  11. a b c Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 13 f .
  12. ^ Johann Maier: The Kabbalah. Introduction - Classical Texts - Explanations . Verlag CH Beck, Munich 1995, ISBN 3-406-39659-3 , p. 15 .
  13. a b c d Harvey J. Hames: Exotericism and Esotericism in Thirteenth Century Kabbalah. Esoterica, accessed on May 20, 2012 .
  14. ^ Don Karr: The Study of Christian Cabala in English . 2012, p. 2 ( digital-brilliance.com [PDF; accessed on May 20, 2012]).
  15. ^ A b c Anthony J. Elia: An Historical Assessment of the Narrative Uses of the Words “Kabbalah,” “Cabala,” and “Qabala / h”: Discerning the Differences for Theological Libraries . In: Theological Librarianship: An Online Journal of the American Theological Library Association . tape 2 , no. 2 . American Theological Society, December 2009, ISSN  1937-8904 , pp. 13 f . ( atla.com [accessed May 20, 2012]). An Historical Assessment of the Narrative Uses of the Words “Kabbalah,” “Cabala,” and “Qabala / h”: Discerning the Differences for Theological Libraries
  16. Karl RH Frick : The Enlightened . Gnostic-theosophical and alchemical-Rosicrucian secret societies up to the end of the 18th century - a contribution to the intellectual history of modern times. Akademische Druck- und Verlagsanstalt, Graz 1973, ISBN 3-201-00834-6 , p. 109 .
  17. Andrew Duxfield: Doctor Faustus and Renaissance Hermeticism . In: Sara Munson Deats (Ed.): Doctor Faustus . A critical guide. Continuum, London a. a. 2010, p. 100 .
  18. Andrew Duxfield: Doctor Faustus and Renaissance Hermeticism . In: Sara Munson Deats (Ed.): Doctor Faustus . A critical guide. Continuum, London a. a. 2010, p. 98 .
  19. Andrew Duxfield: Doctor Faustus and Renaissance Hermeticism . In: Sara Munson Deats (Ed.): Doctor Faustus . A critical guide. Continuum, London a. a. 2010, p. 108 .
  20. Gershom Scholem: The Jewish mysticism in their main currents (=  Suhrkamp Taschenbuch Wissenschaft . Volume 330 ). 1st edition. Suhrkamp Verlag, Frankfurt am Main 1980, p. 1 f . (English: Major Trends in Jewish Mysticism . Translated by Gershom Scholem and Nettie Katzenstein-Sutro).
  21. ^ Walter Martin, Jill Martin Rische, Kurt van Gorden: The Kingdom of the Occult . Thomas Nelson, Nashville, Tennessee 2008, ISBN 978-1-4185-1644-4 , pp. 144–147 ( limited preview in Google Book Search [accessed May 20, 2012]).
  22. ^ Israel Regardie : A Garden of Pomegranates: Skrying on the Tree of Life . Edited and Annotated with New Material by Chich Cicero and Sandra Tabatha Cicero. 3. Edition. Llewellyn Publications, St. Paul, MN 2004, ISBN 1-56718-141-4 , pp. XIII .
  23. ^ Israel Regardie: A Garden of Pomegranates: Skrying on the Tree of Life . Edited and Annotated with New Material by Chich Cicero and Sandra Tabatha Cicero. 3. Edition. Llewellyn Publications, St. Paul, MN 2004, ISBN 1-56718-141-4 , pp. XIII, 138 ( limited preview in Google Book Search [accessed on May 20, 2012]).
  24. ^ Israel Regardie: A Garden of Pomegranates: Skrying on the Tree of Life . Edited and Annotated with New Material by Chich Cicero and Sandra Tabatha Cicero. 3. Edition. Llewellyn Publications, St. Paul, MN 2004, ISBN 1-56718-141-4 , pp. 138 ( limited preview in Google Book Search [accessed May 20, 2012]).
  25. Gershom Scholem : The Jewish mysticism in their main currents (=  Suhrkamp Taschenbuch Wissenschaft . Volume 330 ). 1st edition. Suhrkamp Verlag, Frankfurt am Main 1980, p. 3 (English: Major Trends in Jewish Mysticism . Translated by Gershom Scholem and Nettie Katzenstein-Sutro).
  26. Arthur Edward Waite : Doctrine and Literature of the Kabalah . Kessinger Publishing, 1992, p. 400 ( limited preview in Google Book Search [accessed May 20, 2012]).
  27. ^ Don Karr: The Study of Christian Cabala in English . 2012, p. 68 f . ( digital-brilliance.com [PDF; accessed on May 20, 2012]).
  28. Gershom Scholem : The Jewish mysticism in their main currents (=  Suhrkamp Taschenbuch Wissenschaft . Volume 330 ). 1st edition. Suhrkamp Verlag, Frankfurt am Main 1980, p. 232, 419 (English: Major Trends in Jewish Mysticism . Translated by Gershom Scholem and Nettie Katzenstein-Sutro).
  29. ^ A b c d Anthony J. Elia: An Historical Assessment of the Narrative Uses of the Words “Kabbalah,” “Cabala,” and “Qabala / h”: Discerning the Differences for Theological Libraries . In: Theological Librarianship: An Online Journal of the American Theological Library Association . tape 2 , no. 2 . American Theological Society, December 2009, ISSN  1937-8904 , pp. 19th f . ( atla.com [accessed May 20, 2012]). An Historical Assessment of the Narrative Uses of the Words “Kabbalah,” “Cabala,” and “Qabala / h”: Discerning the Differences for Theological Libraries
  30. a b c d e Alan B. Goldberg, Katie Thomson: What's Behind Hollywood's Fascination with Kabbalah? ABC News, June 17, 2005, p. 1 , accessed May 20, 2012 .
  31. ^ A b Walter Martin, Jill Martin Rische, Kurt van Gorden: The Kingdom of the Occult . Thomas Nelson, Nashville, Tennessee 2008, ISBN 978-1-4185-1644-4 , pp. 151 ( limited preview in Google Book Search [accessed May 20, 2012]).
  32. ^ Alan B. Goldberg, Katie Thomson: What's Behind Hollywood's Fascination with Kabbalah? ABC News, June 17, 2005, p. 2 , accessed May 20, 2012 .