when did kabbalah become most prominent within judaism

Traditional practitioners believe its earliest origins pre-date world religions, forming the primordial blueprint for Creation's philosophies, religions, sciences, arts, and political systems.[6] Historically, Kabbalah emerged, after earlier forms of Jewish mysticism, in 12th- to 13th-century Southern France and Spain, becoming reinterpreted in the Jewish mystical renaissance of 16th-century Ottoman Palestine. Isaac Luria is considered the father of contemporary Kabbalah. It was popularised in the form of Hasidic Judaism from the 18th century onwards. Twentieth-century interest in Kabbalah has inspired cross-denominational Jewish renewal and contributed to wider non-Jewish contemporary spirituality, as well as engaging its flourishing emergence and historical re-emphasis through newly established academic investigation.[citation needed]

Kabbalah

Kabbalah (Hebrew: קַבָּלָה, literally "parallel/corresponding," or "received tradition"[1][2]) is an esoteric method, discipline, and school of thought that originated in Judaism. A traditional Kabbalist in Judaism is called a Mekubal (מְקוּבָּל).

Kabbalah's definition varies according to the tradition and aims of those following it,[3] from its religious origin as an integral part of Judaism, to its later Christian Kabbalah, Hermetic Qabalah and New Age adaptations. Kabbalah is a set of esoteric teachings meant to explain the relationship between an unchanging, eternal, and mysterious Ein Sof (infinity)[4] and the mortal and finite universe (God's creation). While it is heavily used by some denominations, it is not a religious denomination in itself. It forms the foundations of mystical religious interpretation.

Kabbalah originally developed within the realm of Jewish tradition, and kabbalists often use classical Jewish sources to explain and demonstrate its esoteric teachings. These teachings are held by followers in Judaism to define the inner meaning of both the Hebrew Bible and traditional rabbinic literature and their formerly concealed transmitted dimension, as well as to explain the significance of Jewish religious observances.[5]

According to the Zohar, a foundational text for kabbalistic thought,[7] Torah study can proceed along four levels of interpretation (exegesis).[8][9] These four levels are called pardes from their initial letters (PRDS Hebrew: פַּרדֵס, orchard).

Kabbalah is considered by its followers as a necessary part of the study of Torah – the study of Torah (the Tanakh and rabbinic literature) being an inherent duty of observant Jews.[10]

Modern academic-historical study of Jewish mysticism reserves the term "kabbalah" to designate the particular, distinctive doctrines that textually emerged fully expressed in the Middle Ages, as distinct from the earlier Merkabah mystical concepts and methods.[11] According to this descriptive categorisation, both versions of Kabbalistic theory, the medieval-Zoharic and the early-modern Lurianic kabbalah together comprise the theosophical tradition in Kabbalah, while the meditative-ecstatic Kabbalah incorporates a parallel inter-related Medieval tradition. A third tradition, related but more shunned, involves the magical aims of Practical Kabbalah. Moshe Idel, for example, writes that these 3 basic models can be discerned operating and competing throughout the whole history of Jewish mysticism, beyond the particular Kabbalistic background of the Middle Ages.[12] They can be readily distinguished by their basic intent with respect to God:

According to traditional belief, early kabbalistic knowledge was transmitted orally by the Patriarchs, prophets, and sages (hakhamim in Hebrew), eventually to be "interwoven" into Jewish religious writings and culture. According to this view, early kabbalah was, in around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.[13] Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge and make it secret, fearing that it might be misused if it fell into the wrong hands.[14]

It is hard to clarify with any degree of certainty the exact concepts within kabbalah. There are several different schools of thought with very different outlooks; however, all are accepted as correct.[15] Modern halakhic authorities have tried to narrow the scope and diversity within kabbalah, by restricting study to certain texts, notably Zohar and the teachings of Isaac Luria as passed down through Hayyim ben Joseph Vital.[16] However, even this qualification does little to limit the scope of understanding and expression, as included in those works are commentaries on Abulafian writings, Sefer Yetzirah, Albotonian writings, and the Berit Menuhah,[17] which is known to the kabbalistic elect and which, as described more recently by Gershom Scholem, combined ecstatic with theosophical mysticism. It is therefore important to bear in mind when discussing things such as the sephirot and their interactions that one is dealing with highly abstract concepts that at best can only be understood intuitively.[18]

From the Renaissance onwards Jewish Kabbalah texts entered non-Jewish culture, where they were studied and translated by Christian Hebraists and Hermetic occultists.[19] The syncretic traditions of Christian Kabbalah and Hermetic Qabalah developed independently of Jewish Kabbalah, reading the Jewish texts as universal ancient wisdom. Both adapted the Jewish concepts freely from their Judaic understanding, to merge with other theologies, religious traditions and magical associations. With the decline of Christian Cabala in the Age of Reason, Hermetic Qabalah continued as a central underground tradition in Western esotericism. Through these non-Jewish associations with magic, alchemy and divination, Kabbalah acquired some popular occult connotations forbidden within Judaism, where Jewish theurgic Practical Kabbalah was a minor, permitted tradition restricted for a few elite. Today, many publications on Kabbalah belong to the non-Jewish New Age and occult traditions of Cabala, rather than giving an accurate picture of Judaic Kabbalah.[20] Instead, academic and traditional publications now translate and study Judaic Kabbalah for wide readership.

According to the traditional understanding, Kabbalah dates from Eden.[21] It came down from a remote past as a revelation to elect Tzadikim (righteous people), and, for the most part, was preserved only by a privileged few. Talmudic Judaism records its view of the proper protocol for teaching this wisdom, as well as many of its concepts, in the Talmud, Tractate Hagigah, 11b-13a, "One should not teach... the Act of Creation in pairs, nor the Act of the Chariot to an individual, unless he is wise and can understand the implications himself etc."[22]

Contemporary scholarship suggests that various schools of Jewish esotericism arose at different periods of Jewish history, each reflecting not only prior forms of mysticism, but also the intellectual and cultural milieu of that historical period. Answers to questions of transmission, lineage, influence, and innovation vary greatly and cannot be easily summarised.

Originally, Kabbalistic knowledge was believed to be an integral part of the Oral Torah, given by God to Moses on Mount Sinai around the 13th century BCE according to its followers; although some believe that Kabbalah began with Adam.[21]

For a few centuries the esoteric knowledge was referred to by its aspect practice—meditation Hitbonenut (Hebrew: הִתְבּוֹנְנוּת),[23] Rebbe Nachman of Breslov's Hitbodedut (Hebrew: הִתְבּוֹדְדוּת), translated as "being alone" or "isolating oneself", or by a different term describing the actual, desired goal of the practice—prophecy ("NeVu'a" Hebrew: נְבוּאָה).

During the 5th century BCE, when the works of the Tanakh were edited and canonised and the secret knowledge encrypted within the various writings and scrolls ("Megilot"), the knowledge was referred to as Ma'aseh Merkavah (Hebrew: מַעֲשֶׂה מֶרְכָּבָה)[24] and Ma'aseh B'reshit (Hebrew: מַעֲשֶׂה בְּרֵאשִׁית),[25] respectively "the act of the Chariot" and "the act of Creation". Merkabah mysticism alluded to the encrypted knowledge within the book of the prophet Ezekiel describing his vision of the "Divine Chariot". B'reshit mysticism referred to the first chapter of Genesis (Hebrew: בְּרֵאשִׁית) in the Torah that is believed to contain secrets of the creation of the universe and forces of nature. These terms are also mentioned in the second chapter of the Talmudic tractate Hagigah.[citation needed]

When read by later generations of Kabbalists, the Torah's description of the creation in the Book of Genesis reveals mysteries about God himself, the true nature of Adam and Eve, the Garden of Eden(Hebrew: גַּן עֵדֶן), the Tree of Knowledge of Good and Evil (Hebrew: עֵץ הַדַּעַת שֶׁל טוֹב וְרַע), and the Tree of Life (Hebrew: עֵץ חַיִּים),  as well as the interaction of these supernatural entities with the Serpent  (Hebrew: נָחָשׁ), which leads to disaster when they eat the forbidden fruit (Hebrew: פְּרִי עֵץ הַדַּעַת), as recorded in Genesis 3.[26]

The Bible provides ample additional material for mythic and mystical speculation. The prophet Ezekiel's visions in particular attracted much mystical speculation, as did Isaiah's Temple visionâ€”Isaiah, Ch.6. Jacob's vision of the ladder to heaven provided another example of esoteric experience. Moses' encounters with the Burning bush and God on Mount Sinai are evidence of mystical events in the Torah that form the origin of Jewish mystical beliefs.

The 72 letter name of God which is used in Jewish mysticism for meditation purposes is derived from the Hebrew verbal utterance Moses spoke in the presence of an angel, while the Sea of Reeds parted, allowing the Hebrews to escape their approaching attackers. The miracle of the Exodus, which led to Moses receiving the Ten Commandments and the Jewish Orthodox view of the acceptance of the Torah at Mount Sinai, preceded the creation of the first Jewish nation approximately three hundred years before King Saul.

In early Rabbinic Judaism (the early centuries of the 1st millennium CE), the terms Ma'aseh Bereshit ("Works of Creation") and Ma'aseh Merkabah ("Works of the Divine Throne/Chariot") clearly indicate the Midrashic nature of these speculations; they are really based upon Genesis 1 and Ezekiel 1:4â€“28, while the names Sitrei Torah (Hidden aspects of the Torah) (Talmud Hag. 13a) and Razei Torah (Torah secrets) (Ab. vi. 1) indicate their character as secret lore. An additional term also expanded Jewish esoteric knowledge, namely Chochmah Nistara (Hidden wisdom).

Talmudic doctrine forbade the public teaching of esoteric doctrines and warned of their dangers. In the Mishnah (Hagigah 2:1), rabbis were warned to teach the mystical creation doctrines only to one student at a time.[27][full citation needed] To highlight the danger, in one Jewish aggadic ("legendary") anecdote, four prominent rabbis of the Mishnaic period (1st century CE) are said to have visited the Orchard (that is, Paradise, pardes, Hebrew: פרדס lit., orchard):[citation needed]

Four men entered pardesâ€”Ben Azzai, Ben Zoma, Acher (Elisha ben Abuyah), and Akiba. Ben Azzai looked and died; Ben Zoma looked and went mad; Acher destroyed the plants; Akiba entered in peace and departed in peace.

In notable readings of this legend, only Rabbi Akiba was fit to handle the study of mystical doctrines. The Tosafot, medieval commentaries on the Talmud, say that the four sages "did not go up literally, but it appeared to them as if they went up".[28] On the other hand, Louis Ginzberg, writes in the Jewish Encyclopedia (1901â€“1906) that the journey to paradise "is to be taken literally and not allegorically".[29]

Maimonides interprets pardes as physics and not mysticism.[30][need quotation to verify]

The mystical methods and doctrines of Hekhalot (Heavenly "Chambers") and Merkabah (Divine "Chariot") texts, named by modern scholars from these repeated motifs, lasted from the 1st century BCE through to the 10th century, before giving way to the documented manuscript emergence of Kabbalah. Initiates were said to "descend the chariot", possibly a reference to internal introspection on the Heavenly journey through the spiritual realms. The ultimate aim was to arrive before the transcendent awe, rather than nearness, of the Divine. From the 8th to 11th centuries, the Hekhalot texts, and the proto-Kabbalistic early Sefer Yetzirah ("Book of Creation") made their way into European Jewish circles.

Another, separate influential mystical movement, shortly before the arrival there of Kabbalistic theory, was the "Chassidei Ashkenaz" (חסידי אשכנז) or Medieval German Pietists from 1150 to 1250. This ethical-ascetic movement arose mostly among a single scholarly family, the Kalonymus family of the French and German Rhineland.

Modern scholars have identified several mystical brotherhoods that functioned in Europe starting in the 12th century. Some, such as the "Iyyun Circle" and the "Unique Cherub Circle", were truly esoteric, remaining largely anonymous.

There were certain Rishonim ("Elder Sages") of exoteric Judaism who are known to have been experts in Kabbalah. One of the best known is Nahmanides (the Ramban) (1194–1270) whose commentary on the Torah is considered to be based on Kabbalistic knowledge. Bahya ben Asher (the Rabbeinu Behaye) (died 1340) also combined Torah commentary and Kabbalah. Another was Isaac the Blind (1160–1235), the teacher of Nahmanides, who is widely argued to have written the first work of classic Kabbalah, the Bahir (Book of "Brightness").

Many Orthodox Jews reject the idea that Kabbalah underwent significant historical development or change such as has been proposed above. After the composition known as the Zohar was presented to the public in the 13th century, the term "Kabbalah" began to refer more specifically to teachings derived from, or related to, the Zohar. At an even later time, the term began to generally be applied to Zoharic teachings as elaborated upon by Isaac Luria Arizal. Historians generally date the start of Kabbalah as a major influence in Jewish thought and practice with the publication of the Zohar and climaxing with the spread of the Arizal's teachings. The majority of Haredi Jews accept the Zohar as the representative of the Ma'aseh Merkavah and Ma'aseh B'reshit that are referred to in Talmudic texts.[31]

Following the upheavals and dislocations in the Jewish world as a result of anti-Judaism during the Middle Ages, and the national trauma of the expulsion from Spain in 1492, closing the Spanish Jewish flowering, Jews began to search for signs of when the long-awaited Jewish Messiah would come to comfort them in their painful exiles. In the 16th century, the community of Safed in the Galilee became the centre of Jewish mystical, exegetical, legal and liturgical developments. The Safed mystics responded to the Spanish expulsion by turning Kabbalistic doctrine and practice towards a messianic focus. Moses Cordovero and his school popularized the teachings of the Zohar which had until then been only a restricted work. Cordovero's comprehensive works achieved the systemisation of preceding Kabbalah. The author of the Shulkhan Arukh (the normative Jewish "Code of Law"), Yosef Karo (1488â€“1575), was also a scholar of Kabbalah who kept a personal mystical diary. Moshe Alshich wrote a mystical commentary on the Torah, and Shlomo Alkabetz wrote Kabbalistic commentaries and poems.

The messianism of the Safed mystics culminated in Kabbalah receiving its biggest transformation in the Jewish world with the explication of its new interpretation from Isaac Luria (1534â€“1572), by his disciples Hayim Vital and Israel Sarug. Both transcribed Luria's teachings (in variant forms) gaining them widespread popularity, Sarug taking Lurianic Kabbalah to Europe, Vital authoring the latterly canonical version. Luria's teachings came to rival the influence of the Zohar and Luria stands, alongside Moses de Leon, as the most influential mystic in Jewish history.[32]

The ban on studying Kabbalah was lifted by the efforts of the 16th-century kabbalist Avraham Azulai (1570â€“1643).

I have found it written that all that has been decreed Above forbidding open involvement in the Wisdom of Truth [Kabbalah] was [only meant for] the limited time period until the year 5,250 (1490 C.E.). From then on after is called the "Last Generation", and what was forbidden is [now] allowed. And permission is granted to occupy ourselves in the [study of] Zohar. And from the year 5,300 (1540 C.E.) it is most desirable that the masses both those great and small [in Torah], should occupy themselves [in the study of Kabbalah], as it says in the Raya M'hemna [a section of the Zohar]. And because in this merit King Mashiach will come in the future—and not in any other merit—it is not proper to be discouraged [from the study of Kabbalah].[33]

The question, however, is whether the ban ever existed in the first place.[according to whom?] Concerning the above quote by Avraham Azulai, it has found many versions in English, another is this

From the year 1540 and onward, the basic levels of Kabbalah must be taught publicly to everyone, young and old. Only through Kabbalah will we forever eliminate war, destruction, and man's inhumanity to his fellow man.[34]

The lines concerning the year 1490 are also missing from the Hebrew edition of Hesed L'Avraham, the source work that both of these quote from. Furthermore, by Azulai's view the ban was lifted thirty years before his birth, a time that would have corresponded with Haim Vital's publication of the teaching of Isaac Luria. Moshe Isserles understood there to be only a minor restriction, in his words, "One's belly must be full of meat and wine, discerning between the prohibited and the permitted."[35] He is supported by the Bier Hetiv, the Pithei Teshuva as well as the Vilna Gaon. The Vilna Gaon says, "There was never any ban or enactment restricting the study of the wisdom of Kabbalah. Any who says there is has never studied Kabbalah, has never seen PaRDeS, and speaks as an ignoramus."[36]

The Kabbalah of the Sefardi (Iberian Peninsula) and Mizrahi (Middle East, North Africa, and the Caucasus) Torah scholars has a long history. Kabbalah in various forms was widely studied, commented upon, and expanded by North African, Turkish, Yemenite, and Asian scholars from the 16th century onward. It flourished among Sefardic Jews in Tzfat (Safed), Israel even before the arrival of Isaac Luria. Yosef Karo, author of the Shulchan Arukh was part of the Tzfat school of Kabbalah. Shlomo Alkabetz, author of the hymn Lekhah Dodi, taught there.

His disciple Moses ben Jacob Cordovero (or Cordoeiro) authored Pardes Rimonim, an organised, exhaustive compilation of kabbalistic teachings on a variety of subjects up to that point. Cordovero headed the academy of Tzfat until his death, when Isaac Luria rose to prominence. Rabbi Moshe's disciple Eliyahu De Vidas authored the classic work, Reishit Chochma, combining kabbalistic and mussar (moral) teachings. Chaim Vital also studied under Cordovero, but with the arrival of Luria became his main disciple. Vital claimed to be the only one authorised to transmit the Ari's teachings, though other disciples also published books presenting Luria's teachings.

The Oriental Kabbalist tradition continues until today among Sephardi and Mizrachi Hakham sages and study circles. Among leading figures were the Yemenite Shalom Sharabi (1720–1777) of the Beit El Synagogue, the Jerusalemite Hida (1724–1806), the Baghdad leader Ben Ish Chai (1832–1909), and the Abuhatzeira dynasty.

One of the most innovative theologians in early-modern Judaism was Judah Loew ben Bezalel (1525–1609) known as the "Maharal of Prague". Many of his written works survive and are studied for their unusual combination of the mystical and philosophical approaches in Judaism. While conversant in Kabbalistic learning, he expresses Jewish mystical thought in his own individual approach without reference to Kabbalistic terms.[37] The Maharal is most well known in popular culture for the legend of the golem of Prague, associated with him in folklore. However, his thought influenced Hasidism, for example being studied in the introspective Przysucha school. During the 20th century, Isaac Hutner (1906–1980) continued to spread the Maharal's works indirectly through his own teachings and publications within the non-Hasidic yeshiva world.

The spiritual and mystical yearnings of many Jews remained frustrated after the death of Isaac Luria and his disciples and colleagues. No hope was in sight for many following the devastation and mass killings of the pogroms that followed in the wake of the Chmielnicki Uprising (1648–1654), the largest single massacre of Jews until the Holocaust, and it was at this time that a controversial scholar by the name of Sabbatai Zevi (1626–1676) captured the hearts and minds of the Jewish masses of that time with the promise of a newly minted messianic Millennialism in the form of his own personage.

His charisma, mystical teachings that included repeated pronunciations of the holy Tetragrammaton in public, tied to an unstable personality, and with the help of his greatest enthusiast, Nathan of Gaza, convinced the Jewish masses that the Jewish Messiah had finally come. It seemed that the esoteric teachings of Kabbalah had found their "champion" and had triumphed, but this era of Jewish history unravelled when Zevi became an apostate to Judaism by converting to Islam after he was arrested by the Ottoman Sultan and threatened with execution for attempting a plan to conquer the world and rebuild the Temple in Jerusalem. Unwilling to give up their messianic expectations, a minority of Zvi's Jewish followers converted to Islam along with him.

Many of his followers, known as Sabbatians, continued to worship him in secret, explaining his conversion not as an effort to save his life but to recover the sparks of the holy in each religion, and most leading rabbis were always on guard to root them out. The Dönmeh movement in modern Turkey is a surviving remnant of the Sabbatian schism.

Due to the chaos caused in the Jewish world, the rabbinic prohibition against studying Kabbalah established itself firmly within the Jewish religion. One of the conditions allowing a man to study and engage himself in the Kabbalah was to be at least forty years old. This age requirement came about during this period and is not Talmudic in origin but rabbinic. Many Jews are familiar with this ruling, but are not aware of its origins.[38] Moreover, the prohibition is not halakhic in nature. According to Moses Cordovero, halakhically, one must be of age twenty to engage in the Kabbalah. Many famous kabbalists, including the ARI, Rabbi Nachman of Breslov, Yehuda Ashlag, were younger than twenty when they began.

The Sabbatian movement was followed by that of the Frankists who were disciples of Jacob Frank (1726â€“1791) who eventually became an apostate to Judaism by apparently converting to Catholicism. This era of disappointment did not stem the Jewish masses' yearnings for "mystical" leadership.

Moshe Chaim Luzzatto (1707â€“1746), based in Italy, was a precocious Talmudic scholar who deduced a need for the public teaching and study of Kabbalah. He established a yeshiva for Kabbalah study and actively recruited students. He wrote copious manuscripts in an appealing clear Hebrew style, all of which gained the attention of both admirers and rabbinical critics, who feared another "Shabbetai Zevi" (false messiah) in the making. His rabbinical opponents forced him to close his school, hand over and destroy many of his most precious unpublished kabbalistic writings, and go into exile in the Netherlands. He eventually moved to the Land of Israel. Some of his most important works, such as Derekh Hashem, survive and serve as a gateway to the world of Jewish mysticism.[39]

Elijah of Vilna (Vilna Gaon) (1720â€“1797), based in Lithuania, had his teachings encoded and publicised by his disciples, such as Chaim Volozhin's posthumously published the mystical-ethical work Nefesh HaChaim.[40] He staunchly opposed the new Hasidic movement and warned against their public displays of religious fervour inspired by the mystical teachings of their rabbis. Although the Vilna Gaon did not look with favor on the Hasidic movement, he did not prohibit the study and engagement in the Kabbalah. This is evident from his writings in the Even Shlema. "He that is able to understand secrets of the Torah and does not try to understand them will be judged harshly, may God have mercy". (The Vilna Gaon, Even Shlema, 8:24). "The Redemption will only come about through learning Torah, and the essence of the Redemption depends upon learning Kabbalah" (The Vilna Gaon, Even Shlema, 11:3).

In the Oriental tradition of Kabbalah, Shalom Sharabi (1720â€“1777) from Yemen was a major esoteric clarifier of the works of the Ari. The Beit El Synagogue, "yeshivah of the kabbalists", which he came to head, was one of the few communities to bring Lurianic meditation into communal prayer.[41][42]

In the 20th century, Yehuda Ashlag (1885â€”1954) in Mandate Palestine became a leading esoteric kabbalist in the traditional mode, who translated the Zohar into Hebrew with a new approach in Lurianic Kabbalah.

Israel ben Eliezer Baal Shem Tov (1698â€“1760), founder of Hasidism in the area of the Ukraine, spread teachings based on Lurianic Kabbalah, but adapted to a different aim of immediate psychological perception of Divine Omnipresence amidst the mundane. The emotional, ecstatic fervour of early Hasidism developed from previous Nistarim circles of mystical activity, but instead sought communal revival of the common folk by reframing Judaism around the central principle of devekut (mystical cleaving to God) for all. This new approach turned formerly esoteric elite kabbalistic theory into a popular social mysticism movement for the first time, with its own doctrines, classic texts, teachings and customs. From the Baal Shem Tov sprang the wide ongoing schools of Hasidic Judaism, each with different approaches and thought. Hasidism instituted a new concept of Tzadik leadership in Jewish mysticism, where the elite scholars of mystical texts now took on a social role as embodiments and intercessors of Divinity for the masses. With the 19th-century consolidation of the movement, leadership became dynastic.

Among later Hasidic schools:
Rebbe Nachman of Breslov (1772â€“1810), the great-grandson of the Baal Shem Tov, revitalised and further expanded the latter's teachings, amassing a following of thousands in Ukraine, Belarus, Lithuania and Poland. In a unique amalgam of Hasidic and Mitnaged approaches, Rebbe Nachman emphasised study of both Kabbalah and serious Torah scholarship to his disciples. His teachings also differed from the way other Hasidic groups were developing, as he rejected the idea of hereditary Hasidic dynasties and taught that each Hasid must "search for the tzaddik ('saintly/righteous person')" for himself and within himself.[citation needed]

The Habad-Lubavitch intellectual school of Hasidism broke away from General-Hasidism's emotional faith orientation, by making the mind central as the route to the internal heart. Its texts combine what they view as rational investigation with explanation of Kabbalah through articulating unity in a common Divine essence. In recent times, the messianic element latent in Hasidism has come to the fore in Habad.

Jewish mysticism has influenced the thought of some major Jewish theologians in the 20th century, outside of Kabbalistic or Hasidic traditions. The first Chief Rabbi of Mandate Palestine, Abraham Isaac Kook was a mystical thinker who drew heavily on Kabbalistic notions through his own poetic terminology. His writings are concerned with fusing the false divisions between sacred and secular, rational and mystical, legal and imaginative. Students of Joseph B. Soloveitchik, figurehead of American Modern Orthodox Judaism have read the influence of Kabbalistic symbols in his philosophical works.[43] Neo-Hasidism, rather than Kabbalah, shaped Martin Buber's philosophy of dialogue and Abraham Joshua Heschel's Conservative Judaism. Lurianic symbols of Tzimtzum and Shevirah have informed Holocaust theologians.[44]

The nature of the divine prompted kabbalists to envision two aspects to God: (a) God in essence, absolutely transcendent, unknowable, limitless Divine simplicity, and (b) God in manifestation, the revealed persona of God through which he creates and sustains and relates to mankind. Kabbalists speak of the first as Ein/Ayn Sof (אין סוף "the infinite/endless", literally "there is no end"). Of the impersonal Ein Sof nothing can be grasped. However the second aspect of divine emanations, are accessible to human perception, dynamically interacting throughout spiritual and physical existence, reveal the divine immanently, and are bound up in the life of man. Kabbalists believe that these two aspects are not contradictory but complement one another, emanations revealing the concealed mystery from within the Godhead.

The Zohar reads the first words of Genesis, BeReishit Bara Elohim – In the beginning God created, as "With the level of "Reishit-Beginning" the Ein Sof created Elohim-God's manifestation in creation:[clarification needed]

At the very beginning the King made engravings in the supernal purity. A spark of blackness emerged in the sealed within the sealed, from the mystery of the Ayn Sof, a mist within matter, implanted in a ring, no white, no black, no red, no yellow, no colour at all. When He measured with the standard of measure, He made colours to provide light. Within the spark, in the innermost part, emerged a source, from which the colours are painted below; it is sealed among the sealed things of the mystery of Ayn Sof. It penetrated, yet did not penetrate its air. It was not known at all until, from the pressure of its penetration, a single point shone, sealed, supernal. Beyond this point nothing is known, so it is called reishit (beginning): the first word of all...[45] "

The structure of emanations has been described in various ways: Sephirot (divine attributes) and Partzufim (divine "faces"), Ohr (spiritual light and flow), Names of God and the supernal Torah, Olamot (Spiritual Worlds), a Divine Tree and Archetypal Man, Angelic Chariot and Palaces, male and female, enclothed layers of reality, inwardly holy vitality and external Kelipot shells, 613 channels ("limbs" of the King) and the divine souls in man. These symbols are used to describe various parts and aspects of the model.[citation needed]

The Sephirot (also spelled "sefirot"; singular sefirah) are the ten emanations and attributes of God with which he continually sustains the existence of the universe. The Zohar and other Kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the Ein Sof until their manifestation in the mundane world. In particular,
Moses ben Jacob Cordovero (known as "the Ramak"), describes how God emanated the myriad details of finite reality out of the absolute unity of Divine light via the ten sephirot, or vessels.[1]:6

Comparison of the Ramak's counting with Luria's, describes dual rational and unconscious aspects of Kabbalah. Two metaphors are used to describe the sephirot, their theocentric manifestation as the Trees of Life and Knowledge, and their anthropocentric correspondence in man, exemplified as Adam Kadmon. This dual-directional perspective embodies the cyclical, inclusive nature of the divine flow, where alternative divine and human perspectives have validity. The central metaphor of man allows human understanding of the sephirot, as they correspond to the psychological faculties of the soul, and incorporate masculine and feminine aspects after Genesis 1:27 ("God created man in His own image, in the image of God He created him, male and female He created them"). Corresponding to the last sefirah in Creation is the indwelling shekhinah (Feminine Divine Presence). Downward flow of divine Light in Creation forms the supernal Four Worlds; Atziluth, Beri'ah, Yetzirah and Assiah manifesting the dominance of successive sephirot towards action in this world. The acts of man unite or divide the Heavenly masculine and feminine aspects of the sephirot, their anthropomorphic harmony completing Creation. As the spiritual foundation of Creation, the sephirot correspond to the names of God in Judaism and the particular nature of any entity.

According to Lurianic cosmology, the sephirot correspond to various levels of creation (ten sephirot in each of the Four Worlds, and four worlds within each of the larger four worlds, each containing ten sephirot, which themselves contain ten sephirot, to an infinite number of possibilities),[46] and are emanated from the Creator for the purpose of creating the universe. The sephirot are considered revelations of the Creator's will (ratzon),[47] and they should not be understood as ten different "gods" but as ten different ways the one God reveals his will through the Emanations. It is not God who changes but the ability to perceive God that changes.

Divine creation by means of the Ten Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, and Gevurah is the Moral Justification of Justice and both are mediated by Mercy which is Rachamim. However, these pillars of morality become immoral once they become extremes. When Loving-Kindness becomes extreme it can lead to sexual depravity and lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture and the Murder of innocents and unfair punishment.

"Righteous" humans (tzadikim) ascend these ethical qualities of the ten sephirot by doing righteous actions. If there were no righteous humans, the blessings of God would become completely hidden, and creation would cease to exist. While real human actions are the "Foundation" (Yesod) of this universe (Malchut), these actions must accompany the conscious intention of compassion. Compassionate actions are often impossible without faith (Emunah), meaning to trust that God always supports compassionate actions even when God seems hidden. Ultimately, it is necessary to show compassion toward oneself too in order to share compassion toward others. This "selfish" enjoyment of God's blessings but only in order to empower oneself to assist others is an important aspect of "Restriction", and is considered a kind of golden mean in kabbalah, corresponding to the sefirah of Adornment (Tiferet) being part of the "Middle Column".

Moses ben Jacob Cordovero, wrote Tomer Devorah (Palm Tree of Deborah), in which he presents an ethical teaching of Judaism in the kabbalistic context of the ten sephirot. Tomer Devorah has become also a foundational Musar text.[48]

Medieval Kabbalists believed that all things are linked to God through these emanations, making all levels in creation part of one great, gradually descending chain of being. Through this any lower creation reflects its particular characteristics in Supernal Divinity.

Hasidic thought extends the divine immanence of Kabbalah by holding that God is all that really exists, all else being completely undifferentiated from God's perspective. This view can be defined as monistic panentheism. According to this philosophy, God's existence is higher than anything that this world can express, yet he includes all things of this world within his Divine reality in perfect unity, so that the Creation effected no change in him at all. This paradox is dealt with at length in Chabad texts.[49]

Among problems considered in the Hebrew Kabbalah is the theological issue of the nature and origin of evil. In the views of some Kabbalists this conceives "evil" as a "quality of God", asserting that negativity enters into the essence of the Absolute. In this view it is conceived that the Absolute needs evil to "be what it is", i.e., to exist.[51] Foundational texts of Medieval Kabbalism conceived evil as a demonic parallel to the holy, called the Sitra Achra (the "Other Side"), and the Kelipot/Qliphoth (the "Shells/Husks") that cover and conceal the holy, are nurtured from it, and yet also protect it by limiting its revelation. Scholem termed this element of the Spanish Kabbalah a "Jewish gnostic" motif, in the sense of dual powers in the divine realm of manifestation. In a radical notion, the root of evil is found within the 10 holy Sephirot, through an imbalance of Gevurah, the power of "Strength/Judgement/Severity".[citation needed]

Gevurah is necessary for Creation to exist as it counterposes Chesed ("loving-kindness"), restricting the unlimited divine bounty within suitable vessels, so forming the Worlds. However, if man sins (actualising impure judgement within his soul), the supernal Judgement is reciprocally empowered over the Kindness, introducing disharmony among the Sephirot in the divine realm and exile from God throughout Creation. The demonic realm, though illusory in its holy origin, becomes the real apparent realm of impurity in lower Creation.

Kabbalistic doctrine gives man the central role in Creation, as his soul and body correspond to the supernal divine manifestations. In the Christian Kabbalah this scheme was universalised to describe harmonia mundi, the harmony of Creation within man.[52] In Judaism, it gave a profound spiritualisation of Jewish practice. While the kabbalistic scheme gave a radically innovative, though conceptually continuous, development of mainstream Midrashic and Talmudic rabbinic notions, kabbalistic thought underscored and invigorated conservative Jewish observance. The esoteric teachings of kabbalah gave the traditional mitzvot observances the central role in spiritual creation, whether the practitioner was learned in this knowledge or not. Accompanying normative Jewish observance and worship with elite mystical kavanot intentions gave them theurgic power, but sincere observance by common folk, especially in the Hasidic popularisation of kabbalah, could replace esoteric abilities. Many kabbalists were also leading legal figures in Judaism, such as Nachmanides and Joseph Karo.

Medieval kabbalah elaborates particular reasons for each Biblical mitzvah, and their role in harmonising the supernal divine flow, uniting masculine and feminine forces on High. With this, the feminine Divine presence in this world is drawn from exile to the Holy One Above. The 613 mitzvot are embodied in the organs and soul of man. Lurianic kabbalah incorporates this in the more inclusive scheme of Jewish messianic rectification of exiled divinity. Jewish mysticism, in contrast to Divine transcendence rationalist human-centred reasons for Jewish observance, gave Divine-immanent providential cosmic significance to the daily events in the worldly life of man in general, and the spiritual role of Jewish observance in particular.

The Kabbalah posits that the human soul has three elements, the nefesh, ru'ach, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but can be developed over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the three parts of the soul is as follows:[citation needed]

The Raaya Meheimna, a section of related teachings spread throughout the Zohar, discusses fourth and fifth parts of the human soul, the chayyah and yehidah (first mentioned in the Midrash Rabbah). Gershom Scholem writes that these "were considered to represent the sublimest levels of intuitive cognition, and to be within the grasp of only a few chosen individuals". The Chayyah and the Yechidah do not enter into the body like the other threeâ€”thus they received less attention in other sections of the Zohar.

Both rabbinic and kabbalistic works posit that there are a few additional, non-permanent states of the soul that people can develop on certain occasions. These extra souls, or extra states of the soul, play no part in any afterlife scheme, but are mentioned for completeness:

Reincarnation, the transmigration of the soul after death, was introduced into Judaism as a central esoteric tenet of Kabbalah from the Medieval period onwards, called Gilgul neshamot ("cycles of the soul"). The concept does not appear overtly in the Hebrew Bible or classic rabbinic literature, and was rejected by various Medieval Jewish philosophers. However, the Kabbalists explained a number of scriptural passages in reference to Gilgulim. The concept became central to the later Kabbalah of Isaac Luria, who systemised it as the personal parallel to the cosmic process of rectification. Through Lurianic Kabbalah and Hasidic Judaism, reincarnation entered popular Jewish culture as a literary motif.[54]

Tzimtzum (Constriction/Concentration) is the primordial cosmic act whereby God "contracted" His infinite light, leaving a "void" into which the light of existence was poured. This allowed the emergence of independent existence that would not become nullified by the pristine Infinite Light, reconciling the unity of the Ein Sof with the plurality of creation. This changed the first creative act into one of withdrawal/exile, the antithesis of the ultimate Divine Will. In contrast, a new emanation after the Tzimtzum shone into the vacuum to begin creation, but led to an initial instability called Tohu (Chaos), leading to a new crisis of Shevirah (Shattering) of the sephirot vessels. The shards of the broken vessels fell down into the lower realms, animated by remnants of their divine light, causing primordial exile within the Divine Persona before the creation of man. Exile and enclothement of higher divinity within lower realms throughout existence requires man to complete the Tikkun olam (Rectification) process. Rectification Above corresponds to the reorganization of the independent sephirot into relating Partzufim (Divine Personas), previously referred to obliquely in the Zohar. From the catastrophe stems the possibility of self-aware Creation, and also the Kelipot (Impure Shells) of previous Medieval kabbalah. The metaphorical anthropomorphism of the partzufim accentuates the sexual unifications of the redemption process, while Gilgul reincarnation emerges from the scheme. Uniquely, Lurianism gave formerly private mysticism the urgency of Messianic social involvement.

According to interpretations of Luria, the catastrophe stemmed from the "unwillingness" of the residue imprint after the Tzimtzum to relate to the new vitality that began creation. The process was arranged to shed and harmonise the Divine Infinity with the latent potential of evil.[55] The creation of Adam would have redeemed existence, but his sin caused new shevirah of Divine vitality, requiring the Giving of the Torah to begin Messianic rectification. Historical and individual history becomes the narrative of reclaiming exiled Divine sparks.

Kabbalistic thought extended Biblical and Midrashic notions that God enacted Creation through the Hebrew language and through the Torah into a full linguistic mysticism. In this, every Hebrew letter, word, number, even accent on words of the Hebrew Bible contain esoteric meanings, describing the spiritual dimensions within exoteric ideas, and it teaches the hermeneutic methods of interpretation for ascertaining these meanings. Names of God in Judaism have further prominence, though fluidity of meaning turns the whole Torah into a Divine name. As the Hebrew name of things is the channel of their lifeforce, parallel to the sephirot, so concepts such as "holiness" and "mitzvot" embody ontological Divine immanence, as God can be known in manifestation as well as transcendence. The infinite potential of meaning in the Torah, as in the Ein Sof, is reflected in the symbol of the two trees of the Garden of Eden; the Torah of the Tree of Knowledge is the external, Halachic Torah, through which mystics can perceive the unlimited Torah of the Tree of Life. In Lurianic expression, each of the 600,000 souls of Israel find their own interpretation in Torah.[citation needed]

The reapers of the Field are the Comrades, masters of this wisdom, because Malkhut is called the Apple Field, and She grows sprouts of secrets and new meanings of Torah. Those who constantly create new interpretations of Torah are the ones who reap Her.[56]

As early as the 1st century BCE Jews believed that the Torah and other canonical texts contained encoded messages and hidden meanings. Gematria is one method for discovering its hidden meanings. Each letter in Hebrew also represents a number; Hebrew, unlike many other languages, never developed a separate numerical alphabet. By converting letters to numbers, Kabbalists were able to find a hidden meaning in each word. This method of interpretation was used extensively by various schools.

Like the rest of the rabbinic literature, the texts of kabbalah were once part of an ongoing oral tradition, though, over the centuries, much of the oral tradition has been written down.

Jewish forms of esotericism existed over 2,000 years ago. Ben Sira (born c. 170 BCE) warns against it, saying: "You shall have no business with secret things".[57] Nonetheless, mystical studies were undertaken and resulted in mystical literature, the first being the Apocalyptic literature of the second and first pre-Christian centuries and which contained elements that carried over to later kabbalah.

Throughout the centuries since, many texts have been produced, among them the ancient descriptions of Sefer Yetzirah, the Heichalot mystical ascent literature, the Bahir, Sefer Raziel HaMalakh and the Zohar, the main text of Kabbalistic exegesis. Classic mystical Bible commentaries are included in fuller versions of the Mikraot Gedolot (Main Commentators). Cordoveran systemisation is presented in Pardes Rimonim, philosophical articulation in the works of the Maharal, and Lurianic rectification in Etz Chayim. Subsequent interpretation of Lurianic Kabbalah was made in the writings of Shalom Sharabi, in Nefesh HaChaim and the 20th-century Sulam. Hasidism interpreted kabbalistic structures to their correspondence in inward perception.[58] The Hasidic development of kabbalah incorporates a successive stage of Jewish mysticism from historical kabbalistic metaphysics.[59]

The first modern-academic historians of Judaism, the "Wissenschaft des Judentums" school of the 19th century, framed Judaism in solely rational terms in the emancipatory Haskalah spirit of their age. They opposed kabbalah and restricted its significance from Jewish historiography. In the mid-20th century, it was left to Gershom Scholem to overturn their stance, establishing the flourishing present-day academic investigation of Jewish mysticism, and making Heichalot, Kabbalistic and Hasidic texts the objects of scholarly critical-historical study. In Scholem's opinion, the mythical and mystical components of Judaism were at least as important as the rational ones, and he thought that they, rather than the exoteric Halakha, were the living current in historical Jewish development.

The Hebrew University of Jerusalem has been a centre of this research, including Scholem and Isaiah Tishby, and more recently Joseph Dan, Yehuda Liebes, Rachel Elior, and Moshe Idel.[60] Scholars across the eras of Jewish mysticism in America and Britain have included Arthur Green, Lawrence Fine, Elliot Wolfson, Daniel Matt[61] and Ada Rapoport-Albert.

Moshe Idel has opened up research on the Ecstatic Kabbalah alongside the theosophical, and has called for new multi-disciplinary approaches, beyond the philological and historical that have dominated until now, to include phenomenology, psychology, anthropology and comparative studies.[62]

Historians have noted that most claims for the authority of kabbalah involve an argument of the antiquity of authority (see, e.g., Joseph Dan's discussion in his Circle of the Unique Cherub). As a result, virtually all early foundational works pseudepigraphically claim, or are ascribed, ancient authorship. For example, Sefer Raziel HaMalach, an astro-magical text partly based on a magical manual of late antiquity, Sefer ha-Razim, was, according to the kabbalists, transmitted by the angel Raziel to Adam after he was evicted from Eden.

Another famous work, the early Sefer Yetzirah, is dated back to the patriarch Abraham.[1]:17 This tendency toward pseudepigraphy has its roots in apocalyptic literature, which claims that esoteric knowledge such as magic, divination and astrology was transmitted to humans in the mythic past by the two angels, Aza and Azaz'el (in other places, Azaz'el and Uzaz'el) who fell from heaven (see Genesis 6:4).

Although Kabbalah propounds the Unity of God, one of the most serious and sustained criticisms is that it may lead away from monotheism, and instead promote dualism, the belief that there is a supernatural counterpart to God. The dualistic system holds that there is a good power versus an evil power. There are two primary models of Gnostic-dualistic cosmology: the first, which goes back to Zoroastrianism, believes creation is ontologically divided between good and evil forces; the second, found largely in Greco-Roman metaphysics like Neo-Platonism, argues that the universe knew a primordial harmony, but that a cosmic disruption yielded a second, evil dimension to reality. This second model influenced the cosmology of the Kabbalah.

According to Kabbalistic cosmology, the Ten Sephirot correspond to ten levels of creation. These levels of creation must not be understood as ten different "gods" but as ten different ways of revealing God, one per level. It is not God who changes but the ability to perceive God that changes.

While God may seem to exhibit dual natures (masculine-feminine, compassionate-judgmental, creator-creation), all adherents of Kabbalah have consistently stressed the ultimate unity of God. For example, in all discussions of Male and Female, the hidden nature of God exists above it all without limit, being called the Infinite or the "No End" (Ein Sof)â€”neither one nor the other, transcending any definition. The ability of God to become hidden from perception is called "Restriction" (Tzimtzum). Hiddenness makes creation possible because God can become "revealed" in a diversity of limited ways, which then form the building blocks of creation.

Kabbalistic texts, including the Zohar, appear to affirm dualism, as they ascribe all evil to the separation from holiness known as the Sitra Achra[63] ("the other side") which is opposed to Sitra D'Kedushah, or the Side of Holiness.[64] The "left side" of divine emanation is a negative mirror image of the "side of holiness" with which it was locked in combat. [Encyclopaedia Judaica, Volume 6, "Dualism", p.Â 244]. While this evil aspect exists within the divine structure of the Sephirot, the Zohar indicates that the Sitra Ahra has no power over Ein Sof, and only exists as a necessary aspect of the creation of God to give man free choice, and that evil is the consequence of this choice. It is not a supernatural force opposed to God, but a reflection of the inner moral combat within mankind between the dictates of morality and the surrender to one's basic instincts.

David Gottlieb notes that many Kabbalists hold that the concepts of, e.g., a Heavenly Court or the Sitra Ahra are only given to humanity by God as a working model to understand His ways within our own epistemological limits. They reject the notion that a satan or angels actually exist. Others hold that non-divine spiritual entities were indeed created by God as a means for exacting his will.

According to Kabbalists, humans cannot yet understand the infinity of God. Rather, there is God as revealed to humans (corresponding to Zeir Anpin), and the rest of the infinity of God as remaining hidden from human experience (corresponding to Arich Anpin).[65] One reading of this theology is monotheistic, similar to panentheism; another reading of the same theology is that it is dualistic. Gershom Scholem writes:

It is clear that with this postulate of an impersonal basic reality in God, which becomes a person—or appears as a person—only in the process of Creation and Revelation, Kabbalism abandons the personalistic basis of the Biblical conception of God....It will not surprise us to find that speculation has run the whole gamut—from attempts to re-transform the impersonal En-Sof into the personal God of the Bible to the downright heretical doctrine of a genuine dualism between the hidden Ein Sof and the personal Demiurge of Scripture. —Major Trends in Jewish Mysticism Shocken Books (p.11–12)

According to Isaac Luria (1534â€“72) and other commentators on the Zohar, righteous Gentiles do not have this demonic aspect and are in many ways similar to Jewish souls. A number of prominent Kabbalists, e.g., Pinchas Eliyahu of Vilna, the author of Sefer ha-Brit, held that only some marginal elements in the humanity represent these demonic forces. On the other hand, the souls of Jewish heretics have much more satanic energy than the worst of idol worshippers; this view is popular in some Hasidic circles, especially Satmar Hasidim.[citation needed]

On the other hand, many prominent Kabbalists rejected this idea and believed in essential equality of all human souls. Menahem Azariah da Fano (1548â€“1620), in his book Reincarnations of souls, provides many examples of non-Jewish Biblical figures being reincarnated into Jews and vice versa; the contemporary Habad rabbi and mystic Dov Ber Pinson teaches that distinctions between Jews and non-Jews in works such as the Tanya are not to be understood as literally referring to the external properties of a person (what religious community they are born into), but rather as referring to the properties of souls as they can be re-incarnated in any religious community.[66]

But one point of view is represented by the Hasidic work Tanya (1797), in order to argue that Jews have a different character of soul: while a non-Jew, according to the author Shneur Zalman of Liadi (born 1745), can achieve a high level of spirituality, similar to an angel, his soul is still fundamentally different in character, but not value, from a Jewish one.[67] A similar view is found in Kuzari, an early medieval philosophical book by Yehuda Halevi (1075–1141 AD)[68]

Another prominent Habad rabbi, Abraham Yehudah Khein (born 1878), believed that spiritually elevated Gentiles have essentially Jewish souls, "who just lack the formal conversion to Judaism", and that unspiritual Jews are "Jewish merely by their birth documents".[69] The great 20th-century Kabbalist Yehuda Ashlag viewed the terms "Jews" and "Gentile" as different levels of perception, available to every human soul.

David Halperin[70] argues that the collapse of Kabbalah's influence among Western European Jews over the course of the 17th and 18th century was a result of the cognitive dissonance they experienced between the negative perception of Gentiles found in some exponents of Kabbalah, and their own positive dealings with non-Jews, which were rapidly expanding and improving during this period due to the influence of the Enlightenment.

However, a number of renowned Kabbalists claimed the exact opposite, stressing universality of all human souls and providing universal interpretations of the Kabbalistic tradition, including its Lurianic version. In their view, Kabbalah transcends the borders of Judaism and can serve as a basis of inter-religious theosophy and a universal religion. Pinchas Elijah Hurwitz, a prominent Lithuanian-Galician Kabbalist of the 18th century and a moderate proponent of the Haskalah, called for brotherly love and solidarity between all nations, and believed that Kabbalah can empower everyone, Jews and Gentiles alike, with prophetic abilities.[71]

The works of Abraham Cohen de Herrera (1570â€“1635) are full of references to Gentile mystical philosophers. Such approach was particularly common among the Renaissance and post-Renaissance Italian Jews. Late medieval and Renaissance Italian Kabbalists, such as Yohanan Alemanno, David Messer Leon and Abraham Yagel, adhered to humanistic ideals and incorporated teachings of various Christian and pagan mystics.

A prime representative of this humanist stream in Kabbalah was Elijah Benamozegh, who explicitly praised Christianity, Islam, Zoroastrianism, Hinduism, as well as a whole range of ancient pagan mystical systems. He believed that Kabbalah can reconcile the differences between the world religions, which represent different facets and stages of the universal human spirituality. In his writings, Benamozegh interprets the New Testament, Hadith, Vedas, Avesta and pagan mysteries according to the Kabbalistic theosophy.[72]

For a different perspective, see Wolfson.[73] He provides numerous examples from the 17th to the 20th centuries, which would challenge the view of Halperin cited above as well as the notion that "modern Judaism" has rejected or dismissed this "outdated aspect" of the religion and, he argues, there are still Kabbalists today who harbor this view. He argues that, while it is accurate to say that many Jews do and would find this distinction offensive, it is inaccurate to say that the idea has been totally rejected in all circles. As Wolfson has argued, it is an ethical demand on the part of scholars to continue to be vigilant with regard to this matter and in this way the tradition can be refined from within.

However, as explained above, many well known Kabbalists rejected the literal interpretation of these seemingly discriminatory views. They argued that the term "Jew" was to be interpreted metaphorically, as referring to the spiritual development of the soul, rather than the superficial denomination of the individual, and they added a chain of intermediary states between "Jews" and idol worshippers, or spiritualised the very definition of "Jews" and "non-Jews" and argued that a soul can be re-incarnated in different communities (whether Jewish or not) as much as within a single one.[66]

The idea that there are ten divine sephirot could evolve over time into the idea that "God is One being, yet in that One being there are Ten" which opens up a debate about what the "correct beliefs" in God should be, according to Judaism. Saadia Gaon teaches in his book Emunot v'Deot that Jews who believe in reincarnation have adopted a non-Jewish belief.

Maimonides (12th century) rejected many of the texts of the Hekalot, particularly Shi'ur Qomah whose starkly anthropomorphic vision of God he considered heretical.[74]

Nachmanides (13th century) provides background to many kabbalistic ideas. His works offer in-depth of various concepts. In fact, an entire book, entitled Gevuras Aryeh, was authored by Yaakov Yehuda Aryeh Leib Frenkel and originally published in 1915, specifically to explain and elaborate on the kabbalistic concepts addressed by Nachmanides in his commentary to the Five books of Moses.

Abraham ben Moses ben Maimon, in the spirit of his father Maimonides, Saadiah Gaon, and other predecessors, explains at length in his Milá¸¥amot HaShem that God is in no way literally within time or space nor physically outside time or space, since time and space simply do not apply to his being whatsoever. This is in contrast to certain popular understandings of modern Kabbalah which teach a form of panentheism, that his 'essence' is within everything.

Around the 1230s, Rabbi Meir ben Simon of Narbonne wrote an epistle (included in his Milḥemet Mitzvah) against his contemporaries, the early Kabbalists, characterizing them as blasphemers who even approach heresy. He particularly singled out the Sefer Bahir, rejecting the attribution of its authorship to the tanna R. Neḥunya ben ha-Kanah and describing some of its content as truly heretical.

Leone di Modena, a 17th-century Venetian critic of Kabbalah, wrote that if we were to accept the Kabbalah, then the Christian trinity would indeed be compatible with Judaism, as the Trinity closely resembles the kabbalistic doctrine of the sephirot. This critique was in response to the knowledge that some European Jews of the period addressed individual sephirot in some of their prayers, although the practice was apparently uncommon. Apologists explain that Jews may have been praying for and not necessarily to the aspects of Godliness represented by the sephirot.

Yaakov Emden, 1697–1776, wrote the Mitpaḥath Sfarim (Veil of the Books), a detailed critique of the Zohar in which he concludes that certain parts of the Zohar contain heretical teaching and therefore could not have been written by Shimon bar Yochai.

Yiḥyeh Qafeḥ, a 20th-century Yemenite Jewish leader and Chief Rabbi of Yemen, spearheaded the Dor Deah ("generation of knowledge") movement[75] to counteract the influence of the Zohar and modern Kabbalah.[76] He authored critiques of mysticism in general and Lurianic Kabbalah in particular; his magnum opus was Milḥamoth ha-Shem (Wars of Hashem)[77] against what he perceived as neo-platonic and gnostic influences on Judaism with the publication and distribution of the Zohar since the 13th Century. Rabbi Yiḥyah founded yeshivot, rabbinical schools, and synagogues that featured a rationalist approach to Judaism based on the Talmud and works of Saadia Gaon and Maimonides (Rambam).

Yeshayahu Leibowitz (1903–1994), an ultra-rationalist Modern Orthodox philosopher and brother of Nechama Leibowitz, publicly shared views expressed in Yiḥyeh Qafeḥ's book Milḥamoth HaShem against mysticism. For example, Leibowitz called Kabbalah "a collection of "pagan superstitions" and "idol worship" in remarks given after receiving the Yakir Yerushalayim Award (English: worthy citizen of Jerusalem) in 1990.[78] In modern times, rationalists holding similar views aligned with the rationalism of Dor Daim have described themselves as "talmide ha-Rambam" (disciples of Maimonides) rather than Dor Daim, and are more theologically aligned with the rationalism of Modern Orthodox Judaism than with Orthodox Ḥasidic or Ḥaredi communities.[79]

There is dispute among modern Haredim as to the status of Isaac Luria's, the Arizal's Kabbalistic teachings. While a portion of Modern Orthodox rabbis, Dor Daim and many students of the Rambam, completely reject Arizal's Kabbalistic teachings, as well as deny that the Zohar is authoritative, or from Shimon bar Yohai, all three of these groups completely accept the existence and validity of Ma'aseh Merkavah and Ma'aseh B'resheet mysticism. Their only disagreement concerns whether the Kabbalistic teachings promulgated today are accurate representations of those esoteric teachings to which the Talmud refers. Within the Haredi Jewish community one can find both rabbis who sympathise with such a view, while not necessarily agreeing with it,[80] as well as rabbis who consider such a view absolute heresy. Eliyahu Dessler and Gedaliah Nadel maintained that it is acceptable to believe that the Zohar was not written by Shimon bar Yochai and that it had a late authorship.[81] Yechiel Yaakov Weinberg mentioned the possibility of Christian influence in the Kabbalah with the "Kabbalistic vision of the Messiah as the redeemer of all mankind" being "the Jewish counterpart to Christ."[82]

Kabbalah tended to be rejected by most Jews in the Conservative and Reform movements, though its influences were not completely eliminated. While it was generally not studied as a discipline, the Kabbalistic Kabbalat Shabbat service remained part of liberal liturgy, as did the Yedid Nefesh prayer. Nevertheless, in the 1960s, Saul Lieberman of the Jewish Theological Seminary of America is reputed to have introduced a lecture by Scholem on Kabbalah with a statement that Kabbalah itself was "nonsense", but the academic study of Kabbalah was "scholarship". This view became popular among many Jews, who viewed the subject as worthy of study, but who did not accept Kabbalah as teaching literal truths.

According to Bradley Shavit Artson (Dean of the Conservative Ziegler School of Rabbinic Studies in the American Jewish University)

Many western Jews insisted that their future and their freedom required shedding what they perceived as parochial orientalism. They fashioned a Judaism that was decorous and strictly rational (according to 19th-century European standards), denigrating Kabbalah as backward, superstitious, and marginal.[83]

However, in the late 20th century and early 21st century there has been a revival in interest in Kabbalah in all branches of liberal Judaism. The Kabbalistic 12th-century prayer Anim Zemirot was restored to the new Conservative Sim Shalom siddur, as was the B'rikh Shmeh passage from the Zohar, and the mystical Ushpizin service welcoming to the Sukkah the spirits of Jewish forbearers. Anim Zemirot and the 16th-century mystical poem Lekhah Dodi reappeared in the Reform Siddur Gates of Prayer in 1975. All rabbinical seminaries now teach several courses in Kabbalahâ€”in Conservative Judaism, both the Jewish Theological Seminary and the Ziegler School of Rabbinical Studies of the University of Judaism in Los Angeles have full-time instructors in Kabbalah and Hasidut, Eitan Fishbane and Pinchas Giller, respectively. In the Reform movement Sharon Koren teaches at the Hebrew Union College. Reform rabbis like Herbert Weiner and Lawrence Kushner have renewed interest in Kabbalah among Reform Jews. At the Reconstructionist rabbinical College, the only accredited seminary that has curricular requirements in Kabbalah, Joel Hecker is the full-time instructor teaching courses in Kabbalah and Hasidut.

According to Artson:

Ours is an age hungry for meaning, for a sense of belonging, for holiness. In that search, we have returned to the very Kabbalah our predecessors scorned. The stone that the builders rejected has become the head cornerstone (Psalm 118:22)... Kabbalah was the last universal theology adopted by the entire Jewish people, hence faithfulness to our commitment to positive-historical Judaism mandates a reverent receptivity to Kabbalah.[26]

The Reconstructionist movement, under the leadership of Arthur Green in the 1980s and 1990s, and with the influence of Zalman Schachter Shalomi, brought a strong openness to Kabbalah and hasidic elements that then came to play prominent roles in the Kol ha-Neshamah siddur series.

Teaching of classic esoteric kabbalah texts and practice remained traditional until recent times, passed on in Judaism from master to disciple, or studied by leading rabbinic scholars. This changed in the 20th century, through conscious reform and the secular openness of knowledge. In contemporary times kabbalah is studied in four very different, though sometimes overlapping, ways:

The two, unrelated organisations that translate the mid-20th-century teachings of Yehuda Ashlag into a contemporary universalist message, have given kabbalah a public cross-religious profile:

Other prominent Jewish universalist organisations:

"By being equipped with the nonlinear concepts of dialectical, psychoanalytic, and deconstructive thought we can begin to make sense of the kabbalistic symbols in our own time. So equipped, we are today probably in a better position to understand the philosophical aspects of the kabbalah than were the kabbalists themselves."[90]

From the early 20th century, Neo-Hasidism expressed a non-Orthodox Jewish interest in Jewish mysticism, becoming organisational among Conservative, Reform and Reconstructionalist Jewish denominations from the 1960s, through Jewish Renewal and the Chavurah movement. The writings and teachings of Zalman Schachter-Shalomi, Arthur Green, Lawrence Kushner, Herbert Weiner and others, has sought a Kabbalistic and Hasidic study and spirituality among modernist Jews. Arthur Green's translations from the religious writings of Hillel Zeitlin conceive the latter to be a precursor of contemporary neo-Hasidism.

Since the 18th century, Jewish mystical development has continued in Hasidic Judaism, turning kabbalah into a social revival with texts that internalise mystical thought. Among different schools, Chabad-Lubavitch and Breslav with related organisations, give outward looking spiritual resources and textual learning for secular Jews. The Intellectual Hasidism of Chabad most emphasises the spread and understanding of kabbalah through its explanation in Hasidic thought, articulating the Divine meaning within kabbalah through human rational analogies, uniting the spiritual and material, esoteric and exoteric in their Divine source:

"Hasidic thought instructs in the predominance of spiritual form over physical matter, the advantage of matter when it is purified, and the advantage of form when integrated with matter. The two are to be unified so one cannot detect where either begins or ends, for 'the Divine beginning is implanted in the end and the end in the beginning' (Sefer Yetzira 1:7). The One God created both for one purpose – to reveal the holy light of His hidden power. Only both united complete the perfection desired by the Creator."[91]

The writings of Abraham Isaac Kook (1864â€“1935), first chief rabbi of Mandate Palestine and visionary, incorporate kabbalistic themes through his own poetic language and concern with human and divine unity. His influence is in the Religious-Zionist community, who follow his aim that the legal and imaginative aspects of Judaism should interfuse:

"Due to the alienation from the'secret of God' [i.e. Kabbalah], the higher qualities of the depths of Godly life are reduced to trivia that do not penetrate the depth of the soul. When this happens, the most mighty force is missing from the soul of nation and individual, and Exile finds favor essentially... We should not negate any conception based on rectitude and awe of Heaven of any formâ€”only the aspect of such an approach that desires to negate the mysteries and their great influence on the spirit of the nation. This is a tragedy that we must combat with counsel and understanding, with holiness and courage."[92]


who plays the voice of fix it felix

Jack McBrayer (/ˌməkˈbrɛər/; born May 27, 1973) is an American actor, voice artist and comedian. He gained national exposure for his portrayal of characters on Late Night with Conan O'Brien and as Kenneth Parcell in 30 Rock, for which he was nominated for Primetime Emmy Award for Outstanding Supporting Actor in a Comedy Series at the 61st Primetime Emmy Awards.[2] He has voiced characters in Wreck-it Ralph, Phineas and Ferb and Wander Over Yonder, and currently plays Dr. Ted Goodwin, a recurring character on the ABC sitcom The Middle.

Jack McBrayer

McBrayer was born in Macon, Georgia, and moved to Conyers, Georgia when he was 15. He studied theater administration, otherwise better known as theatre management, at the University of Evansville, Indiana.[3] From 1995 to 2002 he worked at The Second City and IO Theater in Chicago,[3] an experience that introduced him to 30 Rock creator Tina Fey and prepared him "100%" for his role on her show.[1]

McBrayer appeared in over 80 sketches on Late Night with Conan O'Brien (2002â€“04), often lampooning his own Southern upbringing by playing stereotypical hillbilly characters. On August 10, 2007 and September 20, 2008 he made cameo appearances on Late Night playing Kenneth Parcell from 30 Rock. During the first appearance, O'Brien remarked to him, "I thought you were above this now." McBrayer later reprised his role as Kenneth twice (November 24, 2009 and January 13, 2010) after O'Brien's switch to The Tonight Show, and appeared on O'Brien's Legally Prohibited From Being Funny on Television Tour at stops in Eugene, Oregon, Universal City, California (on the Universal Studios lot where O'Brien taped Tonight), and the final tour stop in Atlanta, in his home state of Georgia.[4][5]

In 2008, he was featured throughout the video for "Touch My Body" by Mariah Carey. McBrayer said he accidentally hit Carey in the face with a Frisbee during the shooting for the video.[3] McBrayer also appears in the first episode in the fifth season of Tim and Eric Awesome Show, Great Job! as a spokesman in a spoof advertisement for the fictional "Diarrhea-phragm."[6] He worked as a voice actor in the American animated series Ugly Americans[7] and appeared in the 2010 film Cats & Dogs: The Revenge of Kitty Galore with a recurring role on the second season of Phineas and Ferb, playing the part of Irving, a fan of Phineas and Ferb. He also regularly appears in the skit "Knock Knock Joke of the Day" on the hit children's television show, Yo Gabba Gabba! since season 2[8] and stars in Craig McCracken's new TV show Wander Over Yonder on the Disney Channel. In the fall of 2012, Jack lent his voice to the Disney animated film Wreck-It Ralph, playing the title character's close friend and video game opponent Fix-It Felix, Jr. More recently, he has starred alongside Los Angeles Clippers player Blake Griffin in Kia commercials, and in 2013 appeared in a commercial for Barnes & Noble.[citation needed] McBrayer's Adult Swim series The Jack and Triumph Show premiered in February 2015. In September 2016, on the season 10 premiere episode of The Big Bang Theory, McBrayer played Penny's older brother Randall.


what's the famous golf course in scotland

To many golfers, the Old Course at St Andrews, an ancient links course dating to before 1574, is considered to be a site of pilgrimage.[3] There are many other famous golf courses in Scotland, including Carnoustie, Gleneagles, Muirfield, Balcomie and Royal Troon. The world's first Open Championship was held at Prestwick in 1860,[4] and Scots golfers have the most victories at the Open at 42 wins, one ahead of the United States.

Golf in Scotland

Golf in Scotland was first recorded in the 15th century, and the modern game of golf was first developed and established in the country. The game plays a key role in the national sporting consciousness.[1][2]

The Royal and Ancient Golf Club of St Andrews, known as the R&A, is the world governing body for the game (except in the United States and Mexico). The Scottish Ladiesâ€™ Golfing Association was founded in 1904 and the Scottish Golf Union (SGU) in 1920. They merged in 2015 into a new organization, Scottish Golf.

Although golf is often seen as an elitist sport elsewhere in the world, in the land of its birth it enjoys widespread appeal across the social spectrum, in line with the country's egalitarian tradition. For example, the Old Course at St Andrews is a charitable trust and Musselburgh Links is public courses. Council-owned courses, with low fees and easy access, are common throughout the country wherever demography and geography allow. Therefore, golf courses, whether public or private, are far more common in the Lowlands than in the Highlands and Islands, where shinty (a game which may share a common ancestry with golf)[5][6] is often the traditional sport.

Scotland is widely promoted as the "Home of Golf,"[2][7][8][9] and along with whisky and the long list of Scottish inventions and discoveries, golf is widely seen as being a key national cultural icon throughout the world.[2][10] It is frequently used to market the country to potential visitors, for example for the Homecoming year in 2009, and golf tourism accounted for approximately 2% of overall Scottish tourism spending in 2004.[11] One page that explains the history of golf in Scotland starts off by stating that, "There has been much debate as to the origins of the game and, in some cases, how it was originally played. One thing is certain â€” the game of golf as we know it was born in Scotland".[12]

Scotland has 587 courses [1]. The highest concentrations are around Glasgow (94 courses) and Edinburgh (67 courses), since these two cities and their environs account for the bulk of the population. But the other districts still average about 40 courses each. Even the distant northern islands have 14 options. Such largesse is possible because Scotland boasts more courses per head of population than any other country.[13]

The word golf was first recorded in the 15th century, appearing twice in an Act of the Scots Parliament of 6 March 1457, in the reign of James II. The Act, which ordered the holding of wappenschaws (English: musterings) four times a year for the purpose of archery practice, stated that "the fut bal ande the golf" (football and golf) were to be "vtterly criyt done" (condemned; lit. "cried down") and "nocht vsyt" (not engaged in; lit. "not used").[14] Offenders were to be punished by the barony courts, otherwise they were "to be tane be the kingis officiaris" (arrested by the king's officers).

Football (see Football in Scotland) and golf are again both explicitly named and forbidden in two further 15th century Scottish statutes encouraging archery practice, in 1470 and 1491. The 1470 Act, in the reign of James III, again uses the spelling golf, but the 1491 Act, in the reign of James IV, spells it gouff;[15] and variants such as gowf, gowff, gouf became the usual spellings during the Early Modern Period. The Scottish National Dictionary states that "golf represents a revival of the Middle Scots form; Loudoun Gowf Club, Newmilns, retains the old form in its title";[16] i.e. the spelling changed from Medieval golf to Early Modern gowf, and then back again.

The Dictionary of the Older Scottish Tongue gives the etymology of the word golf or gouf (with many alternative spellings) as probably from the Dutch kolf (see Kolven, a Dutch indoor ballgame); although the dictionary also records the noun golf (with alternative spellings golfe or golph) as deriving from Middle English golf or goulf or Old French golfe, meaning "a deep pool or hollow; an abyss"; a cognate of modern English gulf.[14]

The exact origins of the sport of golf are unclear. The most widely accepted theory is that the modern game of golf originated in Scotland in the High Middle Ages.[17] The first golf courses and clubs were established in the country.[18] The first written rules originated in Scotland, as did the establishment of the 18 hole course. The first tournament structures developed and competitions were held between various burghs. The modern game was spread by Scots to the rest of the world.

The earliest reference to golf is the purchase of a set of golf clubs by James IV from a bowmaker of St Johnston (Perth) in 1502. Where he played is not known, but it is likely to have been on the open ground called the North Inch at Perth. It is recorded that Robert Maule of Panmure played golf at Carnoustie in the mid 16th century, as a wager for drink.[19] Around the same time, in 1552, John Hamilton the Archbishop of St Andrews granted the right of the people of St Andrews to play golf and gather turf on the links, retaining his rights to the rabbit warrens there.[20]

The Old Links at Musselburgh Racecourse is claimed to be the oldest playing golf course in the world. Evidence has shown that golf was played on Musselburgh Links in 1672, although Mary, Queen of Scots reputedly played there even earlier in 1567.[21]

An entry in the Edinburgh burgh records for 19 April 1592 includes golf in a list of pastimes to be avoided on the Sabbath.[22] The parish register for neighbouring  South Leith records the appearance of four parishioners before the
kirk session on 7 December 1610 who "confessed they had prophaned the Sabbath be playing at the gowffe in tyme off preaching and thairfore was ordained to mak thair publict repentance the nixt Sabboth."[23]

Golf courses have not always consisted of eighteen holes. The St Andrews Links occupy a narrow strip of land along the sea-shore). As early as the 15th century, golfers at St Andrews established a trench through the undulating terrain, playing to holes whose locations were dictated by topography. The course that emerged featured eleven holes, laid out end to end from the clubhouse to the far end of the property. One played the holes out, turned around, and played the holes in, for a total of 22 holes. In 1764, several of the holes were deemed too short, and therefore combined. The number was thereby reduced from 11 to nine, so that a complete round of the links comprised 18 holes. Due to the status of St Andrews as the 'home of golf', other courses followed suit and the 18 hole course became the standard which has remained to the present day.

There are now more than 550 golf courses throughout the country, with at least 21 courses in Edinburgh alone.

When James VI succeeded to the thrones of England and Ireland in 1603 (see Union of the Crowns) a large number of his Scottish courtiers followed him to London. The King resided at Greenwich Palace, and there is documentary evidence that some of these Scottish noblemen played golf on Blackheath, on the hill behind the palace. Henry Frederick, Prince of Wales, the king's eldest son, was playing golf in 1606. The Royal Blackheath Golf Club traces its origins from these Scottish noblemen, thus claiming a pre-1745 foundation date. Although it is certainly the oldest English golf club, and the oldest outwith Scotland,  there is no evidence that it is the oldest golf club in the world, as is sometimes claimed.[24][25] This accolade is claimed by The Royal Burgess Golfing Society of Edinburgh who date back to 1735.

The first record of North American golf was a consignment of 96 golfclubs and 432 golf balls which was shipped from Leith to Charleston, South Carolina, in 1743;[26] and on 29 September 1786 Scottish merchants established the South Carolina Golf Club in Charleston, the first golf club in the United States.[27]

Several Scots golfers are members of the World Golf Hall of Fame. Players marked * are also members of the Scottish Sports Hall of Fame:

Belle Robertson (born 1936) and Jessie Valentine (1915â€“2006) are all inducted into the Scottish Sports Hall of Fame, but not the World Golf Hall of Fame.


who are responsible for enforcing the weights and measures act

The Act is currently enforced by the 200 Trading Standards Offices managed by local authorities around the country. Definitions of units of measurements and the technical equipment relating to weights and measures are provided by the National Measurement Office, an agency of the Department for Business, Innovation and Skills.

Weights and Measures Acts (UK)

Weights and measures acts are acts of the British Parliament determining the regulation of weights and measures. It also refers to similar royal and parliamentary acts of the Kingdoms of England and Scotland and the medieval Welsh states. The earliest of these were originally untitled but were given descriptive glosses or titles based upon the monarch under whose reign they were promulgated. Several omnibus modern acts are entitled the Weights and Measures Act and are distinguished by the year of their enactment.

There have been many laws concerned with weights and measures in the United Kingdom or parts of it over the last 1000 or so years. The acts may catalogue lawful weights and measures, prescribe the mechanism for inspection and enforcement of the use of such weights and measures and may set out circumstances under which they may be amended. Modern legislation may, in addition to specific requirements, set out circumstances under which the incumbent minister may amend the legislation by means of statutory instruments. Prior to the Weights and Measures Act 1985, weights and measures acts were only concerned with trade law where the weight or size of the goods being traded was important. The 1985 act, however, had a broader scope, encompassing all aspects covered by the European Economic Community (EEC) European Commission directive 80/181/EEC.

As of 25 April 2012, the current primary legislation in the United Kingdom is the 1985 Act, which was last amended by statutory instrument in 2011.[3] Statutory instruments made under the authority of the Act do not amend the Act per se, but regulate particular areas covered by the Act.[4]

The Weights and Measures Act 1897 made the provision that metric units could be used in addition to the traditional imperial units for purposes of trade.[5][6] In practice, the actual choice of units was restricted by price marking orders which listed packaging sizes and pricing structures that might be used in specific circumstances. For example, as of April 2012, wine for consumption on premises may only be sold in 125, 175, and 250 mL glasses while draught beer may only be sold in 1⁄3, 1⁄2, 2⁄3 and one pint glasses. Prior to 1973, when the United Kingdom joined the EEC, such specifications were almost all in imperial units.

As part of its attempt to harmonise units of measure between the member states of its Internal Market, the European Commission (EC) issued directive 80/181/EEC which set out the units of measure that should be used for what it called "economic, public health, public safety, and administrative" purposes. To comply with this directive, the Weights and Measures Act 1985 extended the scope of Trading Standards responsibilities from just matters related to trade to all aspects of the directive. For example, it was the Trading Standards Office that criticised the use of sub-standard weighing machines in NHS hospitals.[7]

To help ease the EC's desired transition from sole use of imperial units to sole use of metric units, the directive permitted the use of what were termed "supplementary indicators"â€”the continued use of imperial units alongside the metric units catalogued by the directive (dual labelling). The initial intention was to prohibit dual labelling after the end of 1989, with metric units only being allowed after that date. This deadline was later extended: first to the end of 1999, then to the end of 2009. Finally, in 2007, the European Union (EU, as it had become) and the EC, confirmed that the UK would be permitted to continue indefinitely to use imperial units such as pints, miles, pounds and ounces as at present.[8] The Gloucestershire County Council Trading Standards Department confirmed the EU ruling that the previous deadline for ending dual labelling had been abolished.[9]

As of 24 April 2012, there are still a few cases where imperial units are required to be used and where metric units are optional within the scope of the Weights and Measures Act. These are: the pint for the sale of draught beer and cider and of milk in returnable containers; miles and yards for road signs and distances; and troy ounces for the sale of precious metals. In addition, British law specifies which non-metric units may be used with dual labelling (for example the imperial gallon, but not the US gallon).[10] Since March 2015, all new roadsigns showing height and width restrictions have to be labeled in both imperial and metric, although the old ones with imperial only may remain until they need replacing.

Numerous acts of the Saxon kings are known to have been lost. Those that have survived include:

2 Edgar c. 8 (959Â x 963):[11]

The statute also survives in a few other Old English and Latin copies, some which omit mention of London and describe "the measure held at Winchester", an indication that a standard ell or yard was nominally in use:[12][13]

John Quincy Adams's 1821 report on the history of English weights and measures notes of this act that "it was never observed".[14]

3 William I c. 7 (1068):

9 Richard I c. 27 (1197):[19]

Assize of Measures

It is established that woollen cloths, wherever they be made, be made of the same width, to wit, of two ells within the lists [selvages], and of the same good quality in the middle and at the sides. Also the ell shall be the same in the whole realm and of the same length and the ell shall be of iron.

The statutes of uncertain date (Latin: Statuta temporis incerti) are generally dated to the mid-to-late 13th century.[20]

Per Ordinacionem tocius regni Anglie fuit mensura Domini Regis composita videlicet quod denarius qui vocatur sterlingus rotundus & sine tonsura ponderabit triginta duo grana frumenti in medio Spice.

Et uncia ponderabit viginti denarios. Et duodecim uncie faciunt libram London. Et duodecim libre & dimid’ faciunt petram London. Et octo libre frumenti faciunt galonem. Libra continet viginti solidos. Et octo galones faciunt bussellum London. Saccus lane debet ponderare viginti & octo petras & solebat ponderare unam summam frumenti & ponderat sextam partem unius carri de plumbo. sexies viginti petre faciunt carrum plumbi scilicet magnum carrum London’ set carrus del Peek est multo minus.

Item carrus plumbi constat ex triginta fotmallis & quodlibet fotmal continet sex petras duabus libris minus. Et quelibet petra habet duodecim libras & quelibet libra constat ex viginti quinque solidis in pondere. summa librarum in le fotmal lxx. summa petrarum in le Carre viii. xx. & xv. petre & probetur per sexies triginta que sunt novies viginti set in quolibet fotmal subtrahuntur due libre a predicta multiplicacione qe sunt lx. libre constituentes quinque petras. Ita sunt in le Carre viii. xx. xv. petre. secundum vero quosdam alios le Carre consistit ex xii. Weyes & hoc secundum troni ponderacionem. Weya enim tam plumbi quam lane lini sepi casei ponderabunt xiiii. petras.

Et duo Weye lane faciunt saccum. Et xii. sacci faciunt le last. Last vero allecis continet decem miliaria. Et quodlibet miliare continet x.c. Et quodlibet c. continet vi. xx.

Item last coriorum constat ex viginti dacris & quodlibet dacre constat ex decem coriis.

Item dacre Cirotecarum constat ex decem paribus dacre vero ferrorum equorum constat ex viginti ferris.

Item duodena cirotecarum pergameni & alute continet in suo genere xii. pelles vel xii. paria cirotecarum.

Item centena cere zucarii piperis cumini amigdalarum & alome continet xiii. petras & dimid’ & quelibet petra continet viii. li. summa librarum in centena cviii. libre. Et constat centem ex v. xx. Et quelibet libra ex viginti quinque solidis. Et sciend’ quod quelibet libra de denariis & speciebus utpote in electuariis consistit solummodo ex pondere xx. s. Libra vero omnium aliarum rerum consistit ex viginti quinque solidis. Uncia vero in electuariis consistit ex viginti denariis. Et libra continet xii. uncias. In aliis vero rebus libra continet quindecim uncias. uncia est hinc inde in pondere viginti denariorum. Centena lini & Canabi & linee tele consistit ex cent’ ulnis. Et quelibet Centena consistit ex vi. xx. Centena vero ferri & solidorum constat ex v. xx. Garba asseris constat ex triginta peciis. Duodena ferri ex sex peciis Item seem vitri constat ex xxiiii. petris & quelibet petra constat ex quinque libris. Et ita continet le seem vi. xx. libras.

Item binda anguillarum constat ex decem stiks. Et quelibet stik ex viginti quinque anguillis Binda pellium continet xxxii. timbrâ€™ senellio cuniculorum & grisi continet quadraginta pelles. Cheef de fustiano constat ex tresdecim ulnis Caput sindonis ex decem ulnis Le rees allecium continet quindecim glenes. Et quodlibet glene continet viginti quinque capita. Item centene Mulvellorum & durorum piscium constat ex viii. xx.[24]

Per Ordinance of the whole realm of England the measure of the King is composed namely of a penny, which is called a sterling, round & without clipping, weighs thirty-two grains of wheat in the middle of the Ear.

And an ounce weighs twenty pence. And twelve ounces make a pound of London. And twelve & a half pounds make a stone of London. And eight pounds of wheat make a gallon. Pound contains twenty shillings. And eight gallons make a bushel of London. Sacks of wool should weigh twenty-eight stones and usually weighs of wheat and weighs a sixth part of a load of lead. Six times twenty stone, make a load of lead, to wit the great load of London, but the load of the Peak is much less.

Also loads of lead consist of thirty fotmals, and each fotmal contains six stones minus two pounds. And each stone consists of twelve pounds, and each pound consists of twenty-five shillings in weight. The sum of the pounds in the fotmal is 70. The sum of the stones in the Load is 175 stones and is proved by six times thirty which is nine score (180) except for each fotmal subract two pounds multiplied as before (x30) which is 60 pounds constituting five stones. So there are in the load 175 stones. But according to some others the load consists of 12 Weys and this is according to troni weight, Wey for both lead and wool linen tallow cheese weighs 14 stones.

And two Weys of wool make a sack, And 12 sacks make a last. But a last of herrings contains 10 thousand, and each Thousand contains 10 hundred, and each hundred contains 120.

A last of leather consists of twenty dicker, and each dicker consists of ten skins.

Also a dicker of gloves consists of ten pairs, but a dicker of horse-shoes consists of twenty shoes.

Also a dozen of gloves, parchment, and vellum contains in its kind 12 skins, or 12 pairs of gloves.

Also a hundred of wax, sugar, pepper, cumin, almonds & alum, contains 13 stones & a half & each stone contains 8 pounds for a total of 108 pounds in the hundred. And appears as hundred of 100. And each pound of twenty-five shillings. And is to be known that each pound of money & species as in electuaries consists only of pounds of 20 shillings. But pounds for all other things consist of twenty five shillings. An Ounce in electuaries consists of twenty pence and pound contains 12 ounces. But in other things the pounds contains fifteen ounces, the ounce in either case weighs twenty pence. Also hundred of Canvass, and linen cloth consists of one hundred Ells and each hundred consists of 120. But the hundred of iron and shillings consists of 100. The sheaf of [steel] consists of thirty pieces. The Dozen of iron consists of six pieces. The seam of glass consists of 24 stones, and each stone consists of five pounds. And so contains the seam 120 pounds.

Also a bind of eels consists of ten sticks. And each stick of twenty-five eels. A bind of pelts consists of 32 timber of rabbits and squirrels contains forty pelts. A Chef of Fustian consists of thirteen Ells. A Chef of Sindon contains ten Ells. A Hundred of [Garlike] consisteth of fifteen Ropes, and every Rope containeth fifteen Heads. Also a Hundred of Mulvells and Hard Fish consists of 160.