Usuario:AnselmiJuan/ZonaPrueba21

La Cábala, el sistema central del misticismo judío, utiliza sutiles analogías y metáforas antropomorfas para describir a Dios en el judaísmo. Así, se dejan sentir ciertas influencias masculino-femenino en los conceptos y en las metáforas.

Los cabalistas repetidamente advierten y acentúan la necesidad de divorciar sus nociones de cualquier corporatibidad, dualismo, pluralidad, o connotaciones espacio-temporales. Por ejemplo cuando se dice "the Torah speaks in the language of Man" ^[1]" (la Torah habla en la lengua del Hombre), por lógica, los términos empíricos allí usados necesariamente están influidos por las experiencias humanas en este mundo.

Y una vez que una primera analogía o correspondencia es establecida, las limitaciones quedan entonces relacionadas con el cuarto mundo o mundo de las acciones (qlifot), para así llegar a un concepto más verdadero o más correcto.

Debido al peligro de establecer una analogía impura, la tradición cabalística usualmente restringe la transmisión oral de la Torah a círculos cerrados, que tengan transparencia y motivos sinceros, y que principalmente se orienten a estudios avanzados y a una preparación de élite.

Comprendiendo la Cábala a través de su unidad con completa armonía talmúdica, halájica, y filosófica, era requisito previo para evitar los falsos peligros.

Ellos atribuyeron las herejías místicas shabateas de los siglos XVII y XVIII, a una corporatibidad falsa en la Cábala por motivos indignos.

Posteriormente, el pensamiento del judaísmo jasídico vio su popularización como una salvaguarda contra la corporatibidad esotérica, por su renovada internalización del misticismo judío a través de la experiencia psicológica-espiritual del hombre.

Kabbalah emerged parallel to, and soon after, the rationalist tradition of Medieval Jewish philosophy. Maimonides articulated normative Jewish theology in his philosophical stress against any false corporeal interpretation of references to God in the Hebrew Bible and Rabbinic literature, encapsulated in his 3rd principle of faith^[2] and legal codification of Monotheism. He formulated the philosophical transcendence of the Godhead through negative theology. Kabbalists agreed with this but gave a radical, different immanent approach to God by relating to Divine emanations. These involved Medieval Zoharic notions of Divine attributes and male-female powers, recast though 16th century Lurianism as cosmic Withdrawal, exile-redemption and Divine Personas, further emphasising the non-corporeal nature of its personified doctrines which became dominant in early-modern Judaism.^[3] Nonetheless, Kabbalists carefully chose their terminology to denote subtle connotations and profound relationships in the Divine spiritual influences. More accurately, as they describe the emanation of the Material world from the Spiritual realms, the analogous anthropomorphisms and material metaphors themselves derive through cause and effect from their precise root analogies on High.

Athropomorphisms and metaphors

The consciousness of Atzilut

Véanse también: Four Worlds e Idolatry in Judaism.

The Man metaphor

Véase también: Sephirot

Yosher and Partzufim in the Sephirot

The metaphor of sexuality in Kabbalah

Kabbalists related the Sephirot, Shechinah and Partzufim to Male-Female Divine principles, represented in the union of Jewish marriage Below. In Medieval Kabbalah the task of man is Yichud-"Union" of Male and Female Divinity on High. In Lurianism man redeems exiled Sparks of Holiness of the Shechinah from material Kelipot

Divine Names and Sephirot in Meditative Kabbalah

Artículos principales: Jewish meditation, Names of God in Judaism y Sephirot.

Referencias

↑ Talmud Berachot 31b and other sources in Chazal
↑ "I believe with perfect faith that the Creator, Blessed be His Name, has no body, and that He is free from all the properties of matter, and that there can be no (physical) comparison to Him whatsoever," Maimonides' 3rd principle of faith
↑ "The Lurianic Kabbalah was the last religious movement in Judaism the influence of which became preponderant among all sections of Jewish people and in every country of the Diaspora, without exception." Gershom Scholem Major Trends in Jewish Mysticism 3rd edition 1955, Thames & Hudson, pages 285-6

[[Categoría:Judaísmo]]

[1] Talmud Berachot 31b and other sources in Chazal

[2] "I believe with perfect faith that the Creator, Blessed be His Name, has no body, and that He is free from all the properties of matter, and that there can be no (physical) comparison to Him whatsoever," Maimonides' 3rd principle of faith

[3] "The Lurianic Kabbalah was the last religious movement in Judaism the influence of which became preponderant among all sections of Jewish people and in every country of the Diaspora, without exception." Gershom Scholem Major Trends in Jewish Mysticism 3rd edition 1955, Thames & Hudson, pages 285-6

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