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By Zohar Raviv

This dissertation addresses the reciprocal kinfolk among rational hypothesis and devotional piety within the existence and regarded Rabbi Moses Cordoeiro (= Cordovero - RaMaK, Safed, 1522-1570), arguably an important mystical philosopher in Jewish heritage. by means of that includes a number of components from his writings of their first annotated English translation, this paintings is either the 1st wide English examine on RaMaK and an access to his nuanced and infrequently inventive manipulations of the Hebrew language. the 1st bankruptcy charts RaMaK's biography, illuminating sure elements and correcting a few misguided information nonetheless known in sleek scholarship. those are addressed in the broader historic and phenomenological contexts which had formed RaMaK's global: the post-Expulsion iteration, the height of Ottoman hegemony within the close to jap and Balkan spheres and the currents of ecu Renaissance, which allowed demographic mobility and a wonderfully multihued correspondence among various theoretical and useful faculties. the second one bankruptcy examines the biographies of RaMaK's spouse and son. taking a look at their roles in RaMaK's piety and the later dissemination of his writings, it extra clarifies the $64000 status of ladies within the Safedian society and investigates the evolution of RaMaK's Kabbalah in terms of its Lurianic counterpart. The 3rd bankruptcy charts RaMaK's unmatched literary output whereas analyzing significant parts in his systematic hypothesis, thematic association and hermeneutical" method. It additionally corrects definite scholarly error in regards to the order, chronology and volume of RaMaK's writings, in addition to taking a look into sure unpublished sections from his texts. The fourth bankruptcy addresses RaMaK's composition Sefer Gerushin - a seminal and unstudied paintings up to now. It demonstrates the complicated relatives among texts, language, panorama, physique, soul and devotion in RaMaK's evolving procedure, and gives a detailed research of the ways that psychological houses and functional functionality are built-in in his total Kabbalah en path to epistemic readability and theurgic efficacy. The 5th bankruptcy examines RaMaK's theoretical skeleton and follows the hurdles in interweaving Aristotelian metaphysics, Neoplatonic doctrines and Zoharic theosophy. right here I introduce RaMaK's metatheosophical paradigm and reveal his view of the ten Sefirot because the priceless theosophical manifestation of the metaphysical courting among potentiality and reality (10 = 1 = 0).

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Extra info for Fathoming the heights, ascending the depths: Decoding the dogma within the enigma. The life, works and speculative piety of Rabbi Moses Cordoeiro (Safed 1522--1570)

Sample text

O f this highly esteemed cohort only a few are further distinguished by direct reference, whereas alongside the revered halakhic authority Rabbi Joseph Karo (1488-1575) and Rabbi Joseph Ashkenazi, Shivhei ha-Ari discloses the name of the renowned kabbalist Moses Cordovero, whose fait was to pass away that very year. Cordoeiro was most likely a momentous force behind Isaac Luria’s initial arrival in Safed and a towering mystic 170 whose direct mentorship Luna was to enjoy only for a few months.

And Lewis, B. 34-51, 155-161. 122 Fine, L. 47. See also in Canaani, J. (1934). 27 R ep ro d u ced with p erm ission o f th e copyright ow ner. Further reproduction prohibited w ithout perm ission. 124 What seems most conspicuous to our particular subject matter is that RaMaK’s lifespan had virtually corresponded with Safed’s golden era - as shortly lived as that might have been! The aforementioned characteristics coalesced to transform 16th century Safed into a stage for a formidable story; a drama in which a spirited vanguard launched a remedial warfare in a fragile world which, n turn, pointed to an agitated divinity calling for relief.

83 Tomer Devorah, chapter 1:4; cf: Miller, M. , 1993), p. 14. 84 Ibid, chapter 3; cf: Miller, M. 71. 85 “To behold the glory o f the King o f all Kings, see how a man stamps many coins with one imprint and they all look alike, whereas the King o f all kings, God, blessed be He, stamped each man with the imprint o f the primordial Adam, yet each looks different. Each person must therefore declare ‘this world entire was created for m e’”. 86 Compare with Hosea 6:3. 259-260, on Zohar, Pekkudei, note 13.

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