Kabbalists in a sentence

In the 16th century, the kabbalists of Tzfat (the city of Safed) in Israel created a new ritual to celebrate Tu B’Shevat called the Feast of Fruits.

Rav Teichtal provides other examples of critical redemption-oriented events occurring with a mixture of impurity for the same reason, as explained by great kabbalists.

According to Kabbalists, humans cannot yet understand the infinity of God.

Another influence on the Zohar that Scholem, and scholars like Yehudah Liebes and Ronit Meroz have identified was a circle of Spanish Kabbalists in Castile who dealt with the appearance of an evil side emanating from within the world of the sephirot.

Around the 1230s, Rabbi Meir ben Simon of Narbonne wrote an epistle (included in his Milḥemet Mitzvah) against his contemporaries, the early Kabbalists, characterizing them as blasphemers who even approach heresy.

By converting letters to numbers, Kabbalists were able to find a hidden meaning in each word.

By meditating on the sephirot and praying for their unification, Kabbalists seek the theurgic goal of healing a shattered world.

However, a number of renowned Kabbalists claimed the exact opposite, stressing universality of all human souls and providing universal interpretations of the Kabbalistic tradition, including its Lurianic version.

In the views of some Kabbalists this conceives 'evil' as a 'quality of God', asserting that negativity enters into the essence of the Absolute.

Just as, in the case of the original Adam, woman was constructed from man, and their carnal cleaving together was portrayed as becoming one flesh, so the ideal for kabbalists is the reconstitution of what Wolfson calls the male androgyne.

Kabbalists ascribe a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion.

Kabbalists believe that these two aspects are not contradictory but complement one another, emanations revealing the concealed mystery from within the Godhead.

Many famous kabbalists, including the ARI, Rabbi Nachman of Breslov, Yehuda Ashlag, were younger than twenty when they began.

On the other hand, many prominent Kabbalists rejected this idea and believed in essential equality of all human souls.

Rabbi Dr. David Gottlieb notes that many Kabbalists hold that the concepts of, e.g., a Heavenly Court or the Sitra Ahra are only given to humanity by God as a working model to understand His ways within our own epistemological limits.

Some prominent Kabbalists rejected this idea and believed in essential equality of all human souls.

To other Gnostics, these emanations are akin to the Sephirot of the Kabbalists; they are deliberate manifestations of a transcendent God through a complex system of intermediaries.

While some interpretations of prayer see its role as manipulating heavenly forces, Practical Kabbalah properly involved white-magical acts, and was censored by kabbalists for only those completely pure of intent.