By Pinchas Giller
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Additional info for The Enlightened Will Shine: Symbolization and Theurgy in the Later Strata of the Zohar
This is the vision of contemplation, when one The Maskilim: Mystical Vocation in the Tiqqunim 25 sees the future and the past, and from the subtlety of his intellect he understands. "28 Gershom Scholem also portrayed the nuances of this charged, symbolic perception of esoteric reality in this way: All creation, from the world of the highest angel to the lower realms of physical nature, refers symbolically to the law which operates within it-the law which governs the world of the sefirot. In everything something is reflected ...
It is the adept's task to attain the former and overcome or eliminate the latter. The fall is depicted as an entrance into the realm of qelippah, the demonic husk that acts as a barrier to the Holy. According to one rabbinic tradition, Adam "stretched his foreskin" and thereby brought sexual transgression into the world. 13 The term, "stretched his foreskin" (mashakh be-'orlato) originally referred to episplasm, the practice by which Hellenized Jews sought to cover the evidence of their circumcisions.
27 Individual letters were recognized as having specific qualities. 28 For instance, Tiqqunei ha-Zohar contains discourses on the esoteric meaning of the letter kaf,29 the distinction between the letters dalet and resh,30 the spatial dimensionality latent in the pontilistic letter yod,31 and the aural qualities of the vowels and notes. 32 As mentioned previously, certain kabbalistic works, such as Joseph Gikatilla's Sha'arei Grah, have a didactic quality in that they instruct the adherent how to make his own analyses of biblical texts.