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Safed in Venice
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This chapter uses Ari Nohem to document the transmission of Kabbalah from Safed to Venice and looks at Modena's indictment of this transfer of knowledge and practice. The three sections of the chapter trace different components of Modena's response to Safed Kabbalah. The first part charts Modena's rejection of stories about the magical and theurgic powers of Isaac Luria and other kabbalists from Safed that circulated in Venice. The second section concentrates on Modena's attempt to dissociate Kabbalah from philosophy, a response to and rejection of the thought of Israel Saruq—one of the most important kabbalists to travel from Safed to Venice in the late sixteenth century. Finally, the third section traces Modena's response to Cordovero's Pardes Rimonim, a work that systematically examined a central doctrine of theosophical Kabbalah—the sefirot or the ten hypostases of the divine being.
Title: Safed in Venice
Description:
This chapter uses Ari Nohem to document the transmission of Kabbalah from Safed to Venice and looks at Modena's indictment of this transfer of knowledge and practice.
The three sections of the chapter trace different components of Modena's response to Safed Kabbalah.
The first part charts Modena's rejection of stories about the magical and theurgic powers of Isaac Luria and other kabbalists from Safed that circulated in Venice.
The second section concentrates on Modena's attempt to dissociate Kabbalah from philosophy, a response to and rejection of the thought of Israel Saruq—one of the most important kabbalists to travel from Safed to Venice in the late sixteenth century.
Finally, the third section traces Modena's response to Cordovero's Pardes Rimonim, a work that systematically examined a central doctrine of theosophical Kabbalah—the sefirot or the ten hypostases of the divine being.
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