Editing Kabbalah (section)

== History of Jewish mysticism ==
{{main|History of Jewish mysticism}}{{Jewish mysticism}}

The history of Jewish mysticism encompasses various forms of [[Western esotericism|esoteric]] and spiritual practices aimed at understanding the divine and the hidden aspects of existence.{{sfnp|Scholem|1941}}{{Efn|First published in 1941, ''Major Trends'' remains a historical standard on the subject.}}  This mystical tradition has evolved significantly over millennia, influencing and being influenced by different historical, cultural, and religious contexts. Among the most prominent forms of Jewish mysticism is Kabbalah, which emerged in the 12th century and has since become a central component of Jewish mystical thought. Other notable early forms include prophetic and apocalyptic mysticism, which are evident in biblical and post-biblical texts.

The roots of Jewish mysticism can be traced back to the biblical era, with prophetic figures such as [[Elijah]] and [[Ezekiel]] experiencing divine visions and encounters.{{sfnp|Scholem|1977|pp=28-30}} This tradition continued into the apocalyptic period, where texts like [[1 Enoch]] and the [[Book of Daniel]] introduced complex angelology and eschatological themes.{{sfnp|Scholem|1941|loc=ch. 2, pp. 40-52}} The [[Heikhalot|Hekhalot]] and [[Merkavah|Merkabah]] literature, dating from the 2nd century to the early medieval period, further developed these mystical themes, focusing on visionary ascents to the heavenly palaces and the divine chariot.{{sfnp|Scholem|1941|loc=ch. 2, pp. 40-79}}

The medieval period saw the formalization of Kabbalah, particularly in southern France and Spain. Foundational texts such as the ''[[Bahir]]'' and the ''[[Zohar]]'' were composed during this time, laying the groundwork for later developments.{{sfnp|Scholem|1941|pp=74-75,157, 156-204}} The Kabbalistic teachings of this era delved deeply into the nature of the divine, the structure of the universe, and the process of creation. Notable Kabbalists like [[Moses de León]] played crucial roles in disseminating these teachings, which were characterized by their profound symbolic and allegorical interpretations of the Torah.

In the early modern period, [[Lurianic Kabbalah]], founded by [[Isaac Luria]] in the 16th century, introduced new metaphysical concepts such as ''[[Tzimtzum]]'' (divine contraction) and ''[[Tikkun olam|Tikkun]]'' (cosmic repair), which have had a lasting impact on Jewish thought.{{sfnp|Scholem|1941|pp=244-286}} The 18th century saw the rise of [[Hasidism]], a movement that integrated Kabbalistic ideas into a popular, revivalist context, emphasizing personal mystical experience and the presence of the divine in everyday life.{{sfnp|Scholem|1941|pp=325-350}}