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By Jonathan Dauber

In wisdom of God and the advance of Early Kabbalah, Jonathan Dauber deals a clean attention of the emergence and early improvement of Kabbalah opposed to the backdrop of a re-examination of the connection among early Kabbalistic and philosophic discourse. He argues that the 1st Kabbalists followed a philosophic ethos that used to be international to standard Rabbinic Judaism yet had taken root in Languedoc and Catalonia lower than the impression of newly to be had philosophical fabrics. during this ethos, the act of investigating God was once accorded nice non secular value, and it was once its adoption by way of the 1st Kabbalists that helped spur them to have interaction of their investigations of God and, in so doing, boost Kabbalah.

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Joseph Dan, special issue, Jerusalem Studies in Jewish Thought 6, no. 3–4 (1987), 55–72 [in Hebrew]. 55 This has been the topic of frequent scholarly discussion. The following bibliography is not meant to be exhaustive. Its purpose, rather, is to highlight some important studies. Elliot Wolfson explicitly addresses the issue in “Images of God’s Feet: Some Observations on the Divine Body in Judaism,” in People of the Body: Jews and Judaism from an Embodied Perspective, ed. , ed. S. Daniel Breslauer (Albany: State University of New York Press, 1997), 235–270.

Joseph Dan, special issue, Jerusalem Studies in Jewish Thought 6, no. 3–4 (1987), 55–72 [in Hebrew]. 55 This has been the topic of frequent scholarly discussion. The following bibliography is not meant to be exhaustive. Its purpose, rather, is to highlight some important studies. Elliot Wolfson explicitly addresses the issue in “Images of God’s Feet: Some Observations on the Divine Body in Judaism,” in People of the Body: Jews and Judaism from an Embodied Perspective, ed. , ed. S. Daniel Breslauer (Albany: State University of New York Press, 1997), 235–270.

It may simply be, for example, that the distinction is primarily related to the acceptance of the authority, by the Kabbalists, of a certain body of traditions that philosophers either reject or did not have access to. That is to say, Kabbalists are distinguished from philosophers insofar as they are the bearers of kabbalot. Yet this fact tells us nothing about the manner in which the kabbalot are interpreted by different groups of Kabbalists at different times—that is, about the worldviews that form on the basis of disparate interpretations of these traditions.

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