They can be readily distinguished by their basic intent with respect to God: Moshe Idel, for example, writes that these 3 basic models can be discerned operating and competing throughout the whole history of Jewish mysticism, beyond the particular Kabbalistic background of the Middle Ages. A third tradition, related but more shunned, involves the magical aims of Practical Kabbalah. According to this descriptive categorization, both versions of Kabbalistic theory, the medieval-Zoharic and the early-modern Lurianic Kabbalah together comprise the Theosophical tradition in Kabbalah, while the Meditative- Ecstatic Kabbalah incorporates a parallel inter-related Medieval tradition. Modern academic-historical study of Jewish mysticism reserves the term 'kabbalah' to designate the particular, distinctive doctrines that textually emerged fully expressed in the Middle Ages, as distinct from the earlier Merkabah mystical concepts and methods. Kabbalah is considered by its followers as a necessary part of the study of Torah – the study of Torah (the Tanakh and rabbinic literature) being an inherent duty of observant Jews. 'secret' or 'mystery'): the inner, esoteric ( metaphysical) meanings, expressed in kabbalah. darash: 'inquire' or 'seek'): midrashic (rabbinic) meanings, often with imaginative comparisons with similar words or verses.

'hint'): the allegoric meanings (through allusion). 'simple'): the direct interpretations of meaning. These four levels are called pardes from their initial letters (PRDS Hebrew: פַּרדֵס, orchard). See also: Ecstatic Kabbalah and Practical KabbalahĪccording to the Zohar, a foundational text for kabbalistic thought, Torah study can proceed along four levels of interpretation ( exegesis). During the 20th century, academic interest in Kabbalistic texts led primarily by the Jewish historian Gershom Scholem has inspired the development of historical research on Kabbalah in the field of Judaic studies. Isaac Luria (16th century) is considered the father of contemporary Kabbalah Lurianic Kabbalah was popularised in the form of Hasidic Judaism from the 18th century onwards. The Zohar, the foundational text of Kabbalah, was composed in the late 13th century. Historically, Kabbalah emerged from earlier forms of Jewish mysticism, in 12th- to 13th-century Spain and Southern France, and was reinterpreted during the Jewish mystical renaissance in 16th-century Ottoman Palestine.

Traditional practitioners believe its earliest origins pre-date world religions, forming the primordial blueprint for Creation's philosophies, religions, sciences, arts, and political systems.

These teachings are held by Kabbalists to define the inner meaning of both the Hebrew Bible and traditional rabbinic literature and their formerly concealed transmitted dimension, as well as to explain the significance of Jewish religious observances. Jewish Kabbalists originally developed their own transmission of sacred texts within the realm of Jewish tradition and often use classical Jewish scriptures to explain and demonstrate its mystical teachings. It forms the foundation of mystical religious interpretations within Judaism. Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God-the mysterious Ein Sof ( אֵין סוֹף‎, 'The Infinite') -and the mortal, finite universe (God's creation). The definition of Kabbalah varies according to the tradition and aims of those following it, from its origin in medieval Judaism to its later adaptations in Western esotericism ( Christian Kabbalah and Hermetic Qabalah). A traditional Kabbalist is called a Mekubbal ( מְקוּבָּל‎ Məqūbbāl 'receiver'). Kabbalah ( Hebrew: קַבָּלָה Qabbālā, literally 'reception, tradition' ) is an esoteric method, discipline and school of thought in Jewish mysticism. Kabbalistic prayer book from Italy, 1803.

Kab thab thera ona meaning