Journalists and writers, their blades whetted, accused Strauss, who had died in 1973, of being the secret cabalist or "master thinker" of the Iraq invasion, acting through the deputy secretary of defense, Paul Wolfowitz, who had studied with Bloom.
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The rabbi agrees to conduct the exorcism with the aid of an elderly robed man, the "cabalist" who had been praying in the temple sanctuary.
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The anonymous Summum bonum (1629), another critique of Mersenne, is an openly Rosicrucian text. The cabalist Jacques Gaffarel joined Fludd's side, while Pierre Gassendi defended Mersenne.
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Abraham YagelAbraham ben Hananiah dei Galicci Yagel or Jagel (Monselice 1553 - 1623) was an Italian Jewish catechist, philosopher, and cabalist. He lived successively at Luzzara, Venice, Ferrara, and Sassuolo.
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Ezra ben Isaac Fano was Rabbi of Mantua and cabalist who lived in the 16th and 17th centuries. Fano was a pupil of the cabalist Israel Saruḳ, and among his own pupils were Menahem Azariah da Fano, Jacob the Levite, and Issachar Baer Eulenburg. On 14 July 1591, Fano received the title of "Chief Rabbi Laureate of Mantua." He was the possessor of valuable manuscripts, some of which he edited and annotated.
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Aaron ben Gershon Abu Al-Rabi of Catania (also Aaron ben Gershon Abualrabi, Aaron Alrabi; Italian: Aronne Abulrabi) was a Sicilian-Jewish scholar, cabalist, and astrologer of the 15th century.
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Aaron of Cardena was a Spanish cabalist, about whose life little is known. He wrote a book containing "profound secrets" under the title of Ḳarnayim ("Rays")—see Hab. iii. 4. The work was erroneously ascribed to Isaac b. Abraham b.
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Judah Kalaẓ (Khallaṣ) was a cabalist and moralist. He lived in Algeria, probably at Tlemçen, at the beginning of the sixteenth century. The surname Kalaẓ is derived from the Arabic khallaṣ (= "collector of taxes"). Kalaz was descended from a Spanish family, members of which settled in Algeria after the expulsion from Spain.
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Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre, l.c.; Ḥayyim Vital, the cabalist, in his "Sha'are Ḳedushah," i. 5; and Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. xxiii. 7, teach alike that the law of love of the neighbor includes the non-Israelite as well as the Israelite.
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Aldabi was also one of those Talmudists whose conception of religion was wholly spiritual and who revered the Cabala: he can not, however, be called a true cabalist. In 1360 he wrote Shebile Emunah (The Paths of Faith), an exhaustive treatise on philosophical, scientific, and theological subjects. To judge from the many editions that appeared from time to time, it was for centuries a favorite book with the educated.
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Aaron Berechiah ben Moses ben Nehemiah of Modena was an Italian cabalist, who died in 1639. He was a pupil of Rabbi Hillel of Modena (surnamed Ḥasid we- Ḳaddosh, that is, "The Pious and Holy") and of Rabbi Menahem Azariah of Fano. At the request of the Ḥebrah Ḳaddisha (Burial Society) at Mantua he instituted rites for them. He is the author of Ma'abar Yabboḳ, which contains dissertations on separation, purity, and holiness.
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Tudela was the birthplace or residence of a number of Jewish scholars, the most famous of whom were the scholar Judah ha-Levi (c. 1075-1141) and the 12th-century traveller Benjamin of Tudela, the account of whose travels was translated into several languages, and is still a valuable historical source. Chayyim ben Samuel (author of the "Tzeror ha-Chayyim"), Shem-T'ob ben Isaac Shaprut (philosopher and apologist), and several members of the learned Minir family were born in the city. The cabalist Abraham Abulafia passed his youth in Tudela.
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His life thus became embittered, and he was seriously contemplating a return to Europe, when death intervened. Elazar, besides being a great Talmudist, was a profound cabalist and an able darshan. His published works are: "Arba' Ṭure Eben" (Four Rows of Stone), containing responsa and novellæ on Maimonides' "Yad" and on the Talmud (Lemberg, 1789); "Maaseh Rokeach" (Work of the Ointment-Maker), a cabalistic commentary on the Mishnah (Amsterdam, 1740); "Maaseh Rokeach," on the Pentateuch (Lemberg, 1789). His grandson was Rabbi Elazar Rokeach (II), father of Rabbi Sholom Rokeach of Belz.
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Sculpture of Christian Knorr von Rosenroth in Sulzbach-Rosenberg, by Peter Kuschel Christian Knorr von Rosenroth (July 15/16, 1636 – May 4, 1689) was a German Christian Hebraist and Christian Cabalist born at Alt-Raudten (today Stara Rudna) in Silesia. After having completed his studies in the universities of Wittenberg and Leipzig, he traveled through the Netherlands, France, and England. At Amsterdam, he became acquainted with an Armenian prince, with the chief Rabbi, Meier Stern, Dr. John Lightfoot and Henry More. Influenced by them, and others, he studied Oriental languages, chemistry, and the cabalistic sciences.
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After Klein shut down JournoList, a new group, calling itself "Cabalist" was started by Jonathan Cohn of The New Republic, Michelle Goldberg and Steven Teles, a professor of political science at Johns Hopkins University. The group, which had 173 members by late July, was made up mostly of former JournoList members. Its existence managed to stay secret for several weeks, until The Atlantic magazine correspondent Jeffrey Goldberg revealed its existence in a blog post on July 21. Goldberg reported that one recent discussion concerned whether or not members should ignore the articles on The Daily Caller website.
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The popularity of Pseudodoxia in its day is confirmed by the fact that it went through no fewer than six editions. The first appeared in 1646 during the reign of Charles I and during the English Civil War; four during the interregnum, in 1650, 1658 (two), and 1659; and the final edition in 1672, during the reign of Charles II, and when the scientific revolution was well under way. Pseudodoxia was subsequently translated and published in French, Dutch, Latin and German throughout the late seventeenth and early eighteenth centuries. The German Christian Cabalist Christian Knorr von Rosenroth translated the book into German in 1680.
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Hayyim ben Mair Gabbai's Pessаh Ladonai title page, Constantinople 1560 Meir ben Ezekiel ibn Gabbai () was a Kabbalist born in Spain toward the end of 1480, and living probably in the East. He complained in his twenty-seventh year that he had to work hard to support himself and his family (see end of Tola'at Ya'aḳob). He was an enthusiastic cabalist, noted for thorough mastery of the whole cabalistic lore, the most important points of which he, as far as can be judged now, was the first of his generation to treat systematically. He must be regarded, therefore, as the precursor of Moshe Cordovero and Isaac Luria.
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The City of Love begins with the siege of Malacca by the Portuguese in 1510. Fernando Almenara is a Castilian trader captured in the abortive first siege of Malacca. Fernando has a secret: he is fleeing the Inquisition in Florence for his involvement with a Cabalist group there, and the invasion of Florence by the Holy Alliance in 1509 meant death to him and his friends. During the siege he is kidnapped by Daud Suleiman ibn Shams al Basri, a sharp young Arab physician and pirate based in Chittagong. Fernando joins Daud’s ship, the Shaan-e-Dariya, crewed by fugitives and renegades from all over the known world, and comes to their home port.
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He was raised a Hasidic Jew in Vinnytsia, Podolia (now in Ukraine), but revolted against his violent schoolteachers and cabalist father by aligning himself with the Haskalah, the Jewish Enlightenment. His father tried to offset this development by marrying him at the age of fourteen to a twelve-year-old girl; he drew her away from Hasidism and Kabbalah, and his father forced him to divorce and remarry, this time to what Liptzin describes as "a deaf, moronic woman". Linetzky ran away to Odessa, Ukraine, where he acquired a secular education. Attempting to leave for Germany to continue his education, he was stopped at the border and brought back, a virtual prisoner, to Vinitza.
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Baruch of Benevento was an Italian Jewish Cabalist in Naples, during the first half of the 16th century. He was the teacher of Cardinal Ægidius of Viterbo and of Johann Albrecht Widmanstadt in the Zohar and other cabalistic works, and lectured on these subjects in the house of Samuel Abravanel. In a note at the end of one of his manuscripts, Widmanstadt says: "Eodem tempore (MDXLI.) audivi Baruch Beneventanum optimum cabalistam, qui primus libros Zoharis per Ægidium Viterbiensem Cardinalem in Christianos vulgavit." Graetz, Perles, and others have taken this to mean that Baruch translated the Zohar, or parts of it, into Latin; but Steinschneider has remarked that it means nothing more than that he made the Zohar known to Christian scholars.
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Over the centuries many hypotheses on the Etruscan language have been developed, many of which have not been accepted or have been considered highly speculative. The interest in Etruscan antiquities and the Etruscan language found its modern origin in a book by a Renaissance Dominican friar, Annio da Viterbo, a cabalist and orientalist now remembered mainly for literary forgeries. In 1498, Annio published his antiquarian miscellany titled Antiquitatum variarum (in 17 volumes) where he put together a theory in which both the Hebrew and Etruscan languages were said to originate from a single source, the "Aramaic" spoken by Noah and his descendants, founders of the Etruscan city Viterbo. Annio also started to excavate Etruscan tombs, unearthing sarcophagi and inscriptions, and made a bold attempt at deciphering the Etruscan language.
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Man, a reflection of the highest "hekal," unites in his soul the rays of all the sefirot, and in himself in general as microcosm all the basic elements of being. His soul therefore is in connection with the upper world, which it is able to influence and stimulate by its actions and aspirations; for everything that happens in this world reaches in wave-like circles to the uppermost regions. By recognizing and fulfilling the religious and moral precepts man advances the harmony and union of the various grades of creatures, and succeeds in performing his task in life—the bringing about of the "yiḥud." Gabbai's son Ḥayyim was also a cabalist: and his son-in- law Senior ben Judah Falcon published Gabbai's first two books after his death, the Tola'at Ya'aḳob with the aid of Abraham Reyna at Constantinople in 1560, and Avodat Hakodesh at Venice in 1567.
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