Jewish mystical

Academic study of Jewish mysticism, especially since Gershom Scholem's Major Trends in Jewish Mysticism (1941), distinguishes between different forms of mysticism across different eras of Jewish history. Of these, Kabbalah, which emerged in 12th-century Europe, is the most well known, but not the only typologic form, or the earliest to emerge. Among previous forms were Merkabah mysticism (c. 100 BCE – 1000 CE), and Chassidei Ashkenaz (early 13th century CE) around the time of Kabbalistic emergence.

Kabbalah means "received tradition", a term previously used in other Judaic contexts, but which the Medieval Kabbalists adopted for their own doctrine to express the belief that they were not innovating, but merely revealing the ancient hidden esoteric tradition of the Torah. This issue is crystallised until today by alternative views on the origin of the Zohar, the main text of Kabbalah. Traditional Kabbalists regard it as originating in Tannaic times, redacting the Oral Torah, so do not make a sharp distinction between Kabbalah and early Rabbinic Jewish mysticism. Academic scholars regard it as a synthesis from Medieval times, but assimilating and incorporating into itself earlier forms of Jewish mystical tradition, as well as other philosophical elements.

The theosophical aspect of Kabbalah itself developed through two historical forms: "Medieval/Classic/Zoharic Kabbalah" (c.1175 – 1492 – 1570), and Lurianic Kabbalah (1569 CE – today) which assimilated Medieval Kabbalah into its wider system and became the basis for modern Jewish Kabbalah. After Luria, two new mystical forms popularised Kabbalah in Judaism: antinomian-heretical Sabbatean movements (1666 – 18th century CE), and Hasidic Judaism (1734 CE – today). In contemporary Judaism, the only main forms of Jewish mysticism followed are esoteric Lurianic Kabbalah and its later commentaries, the variety of schools in Hasidic Judaism, and Neo-Hasidism (incorporating Neo-Kabbalah) in non-Orthodox Jewish denominations.

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