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	\|HasTitle=The Kabbalah in Galicia in the Early Modern Period		\|HasTitle=The Kabbalah in Galicia in the Early Modern Period
	\|HasAuthor=Roee Goldschmidt		\|HasAuthor=Roee Goldschmidt
	\|BelongsToTopic=Religion~~, Rabbinate, Hasidism~~		\|BelongsToTopic=Religion
	\|HasTimePeriod=Before 1772; 1772-1914		\|HasTimePeriod=Before 1772; 1772-1914
	\|HasRegion=Galicia		\|HasRegion=Galicia

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	'''Galicia Region'''		'''Galicia Region'''

	'''[[https://encyclopedia.yivo.org/article/133\|'''''Kabbalah''''']]''' is a Jewish mystical thought system that developed, apparently, beginning in the 12<sup>th</sup> century, first in Provence and later in Spain, and became a significant factor in Jewish culture generally, and in particular in the large Jewish population center that developed in Poland-Lithuania. Various approaches and streams developed among the Spanish Kabbalists, generating a voluminous and diverse literature during the Middle Ages, which spread throughout the German-speaking lands, Italy, and in Jewish communities throughout the Mediterranean basin. This literature reached Poland in manuscript form and printed books, and fulfilled a central role in shaping the worldview and philosophy of Eastern European Jewry.		'''[https://encyclopedia.yivo.org/article/133\|'''''Kabbalah''''']''' is a Jewish mystical thought system that developed, apparently, beginning in the 12<sup>th</sup> century, first in Provence and later in Spain, and became a significant factor in Jewish culture generally, and in particular in the large Jewish population center that developed in Poland-Lithuania. Various approaches and streams developed among the Spanish Kabbalists, generating a voluminous and diverse literature during the Middle Ages, which spread throughout the German-speaking lands, Italy, and in Jewish communities throughout the Mediterranean basin. This literature reached Poland in manuscript form and printed books, and fulfilled a central role in shaping the worldview and philosophy of Eastern European Jewry.

	In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.		In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.

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	In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.		In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.

	Rema’s discussions in his ''Torat Ha-ʻOlah'' and in his '''[[Extension:Ex-1.6.3-5\|'''commentaries on the Zohar''']]''', the central work of Kabbalah, demonstrate that he was in possession of print versions of Kabbalah literature, particularly works authored by the generation of the Spanish exiles. It is also apparent that the ''Zohar'' formed part of the study curriculum in his yeshiva. Yet, it is also clear that he did not have manuscript works nor an inherited tradition of regular, regimented study of Kabbalah, and that he himself did not significantly innovate in the field of Kabbalah. In his writings, Rema adopts an approach evidenced in writings of an earlier age, one that sought to bridge the differences between kabbalistic and philosophical sources, such as Maimonides’ ''Guide for the Perplexed''. This approach is also apparent in the writings of other rabbis in Poland who engaged with the Kabbalah, both in his generation and in the previous one. We have little knowledge about these rabbinic figures and their study of Kabbalah. Thus, for example, Rema mentions the kabbalist Rabbi''' Asher''', who lived in Kraków in the previous generation and was the brother-in-law of Rabbi [[https://encyclopedia.yivo.org/article/1240\|'''Yaʻakov Polak''']] (ca. 1460-1541), the founding father of Polish yeshivas. This same Asher composed a kabbalistic book titled ''Emeḳ ha-berakha'', which is mentioned in a few places in the literature of that generation. This work was never printed and seems not to have survived.		Rema’s discussions in his ''Torat Ha-ʻOlah'' and in his '''[[Extension:Ex-1.6.3-5\|'''commentaries on the Zohar''']]''', the central work of Kabbalah, demonstrate that he was in possession of print versions of Kabbalah literature, particularly works authored by the generation of the Spanish exiles. It is also apparent that the ''Zohar'' formed part of the study curriculum in his yeshiva. Yet, it is also clear that he did not have manuscript works nor an inherited tradition of regular, regimented study of Kabbalah, and that he himself did not significantly innovate in the field of Kabbalah. In his writings, Rema adopts an approach evidenced in writings of an earlier age, one that sought to bridge the differences between kabbalistic and philosophical sources, such as Maimonides’ ''Guide for the Perplexed''. This approach is also apparent in the writings of other rabbis in Poland who engaged with the Kabbalah, both in his generation and in the previous one. We have little knowledge about these rabbinic figures and their study of Kabbalah. Thus, for example, Rema mentions the kabbalist Rabbi''' Asher''', who lived in Kraków in the previous generation and was the brother-in-law of Rabbi [https://encyclopedia.yivo.org/article/1240\|'''Yaʻakov Polak'''] (ca. 1460-1541), the founding father of Polish yeshivas. This same Asher composed a kabbalistic book titled ''Emeḳ ha-berakha'', which is mentioned in a few places in the literature of that generation. This work was never printed and seems not to have survived.

	Another well-known Kabbalist of this era is Rabbi''' Matityah Delakrut''' (before 1530 – ca. 1592), who was born and raised in the Polish-Lithuanian Commonwealth, and who migrated in 1550 to Italy to study at the University of Bologna. He authored a commentary on the Kabbalist book of the Spanish Kabbalist Rabbi Yosef Jikatila (1248 – after 1305), titled ''Shaʻarei Ora'', which was printed in 1600 in Kraków by Yitsḥak of Prossnitz, and in four more editions in Zhovkva between the years 1739 and 1804.		Another well-known Kabbalist of this era is Rabbi''' Matityah Delakrut''' (before 1530 – ca. 1592), who was born and raised in the Polish-Lithuanian Commonwealth, and who migrated in 1550 to Italy to study at the University of Bologna. He authored a commentary on the Kabbalist book of the Spanish Kabbalist Rabbi Yosef Jikatila (1248 – after 1305), titled ''Shaʻarei Ora'', which was printed in 1600 in Kraków by Yitsḥak of Prossnitz, and in four more editions in Zhovkva between the years 1739 and 1804.
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	Some of the literature deals with in-depth textual criticism, comparing various versions of kabbalistic works that were before the authors. Different works of Kabbalah, the book of the ''Zohar'' in particular, were first copied by hand, and entered the print era in multiple versions. Eastern European Kabbalists labored to compare the versions in order to determine which was most accurate. In 1603, a work titled ''Zohar Ḥadash'' [New Zohar] was printed in '''[[Community:Kraków\|'''Kraków''']]'''. The book had been printed previously in Thessaloniki in 1597, but the Kraków version included corrections by '''[[Person:MargaliotMM\|Rabbi Mosheh Mordekhai Margaliot]]''' (1550?-1616), head of Kraków’s rabbinical court, who also added a new introduction. The most outstanding example is the book ''Ḥibur ʻAmudei Sheva'' (Kraków, 1635), composed by Rabbi '''Aharon Zelig ben Mosheh''' of Zhovkva (d. 1643) '''[[Image:1.6.5-Kabbalah-2\|1.6.5-Kabbalah-2]]''', which presented the first rigorous text-criticism of the Zohar published in Cremona, Italy in 1558.		Some of the literature deals with in-depth textual criticism, comparing various versions of kabbalistic works that were before the authors. Different works of Kabbalah, the book of the ''Zohar'' in particular, were first copied by hand, and entered the print era in multiple versions. Eastern European Kabbalists labored to compare the versions in order to determine which was most accurate. In 1603, a work titled ''Zohar Ḥadash'' [New Zohar] was printed in '''[[Community:Kraków\|'''Kraków''']]'''. The book had been printed previously in Thessaloniki in 1597, but the Kraków version included corrections by '''[[Person:MargaliotMM\|Rabbi Mosheh Mordekhai Margaliot]]''' (1550?-1616), head of Kraków’s rabbinical court, who also added a new introduction. The most outstanding example is the book ''Ḥibur ʻAmudei Sheva'' (Kraków, 1635), composed by Rabbi '''Aharon Zelig ben Mosheh''' of Zhovkva (d. 1643) '''[[Image:1.6.5-Kabbalah-2\|1.6.5-Kabbalah-2]]''', which presented the first rigorous text-criticism of the Zohar published in Cremona, Italy in 1558.

	The same phenomenon is witnessed in the Kabbalist homilies attributed to the Ari –Rabbi '''Yitsḥaḳ Luria''' (1534-1572), the greatest of the Safed Kabbalists in the 16<sup>th</sup> century – which existed in a range of versions. Rabbi '''[[Person:Poppers\|'''Meir Poppers''']]''' (1624-1662), a native of Kraków, edited Luria’s homilies while attempting to differentiate between stages of their oral delivery and written record. Another later example is the book'' Saraf peri ‘ets ḥayim'' (Czernowitz, 1866) by Rabbi '''[[Person:ShohamM\|Mosheh Shoham]]''' (ca. 1730-ca. 1820) – who officiated as the head of the rabbinical court and rabbi of the city of Dolyna and was one of the disciples of the '''[[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov''']] (ca. 1700-1760). In this book, Shoham undertakes an analysis of the text and content of the Lurianic ''kavanot'' (lit. “intentions,” referring to devotional prayer and ritual texts) literature, on the basis of a broad range of print and manuscripts sources, while attempting to decide among different versions of the ''kavanot'' and sometimes writing his own novel kabbalistic ''kavanot''. '''[[Image:1.6.5-Kabbalah-12\|1.6.5-Kabbalah-12]]		The same phenomenon is witnessed in the Kabbalist homilies attributed to the Ari –Rabbi '''Yitsḥaḳ Luria''' (1534-1572), the greatest of the Safed Kabbalists in the 16<sup>th</sup> century – which existed in a range of versions. Rabbi '''[[Person:Poppers\|'''Meir Poppers''']]''' (1624-1662), a native of Kraków, edited Luria’s homilies while attempting to differentiate between stages of their oral delivery and written record. Another later example is the book'' Saraf peri ‘ets ḥayim'' (Czernowitz, 1866) by Rabbi '''[[Person:ShohamM\|Mosheh Shoham]]''' (ca. 1730-ca. 1820) – who officiated as the head of the rabbinical court and rabbi of the city of Dolyna and was one of the disciples of the '''[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov'''] (ca. 1700-1760). In this book, Shoham undertakes an analysis of the text and content of the Lurianic ''kavanot'' (lit. “intentions,” referring to devotional prayer and ritual texts) literature, on the basis of a broad range of print and manuscripts sources, while attempting to decide among different versions of the ''kavanot'' and sometimes writing his own novel kabbalistic ''kavanot''. '''[[Image:1.6.5-Kabbalah-12\|1.6.5-Kabbalah-12]]

	'''The Influence of Talmudic ''Pilpul'''''		'''The Influence of Talmudic ''Pilpul'''''
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	'''Entry into Halakhic Discourse'''		'''Entry into Halakhic Discourse'''

	Throughout the 16<sup>th</sup> and 17<sup>th</sup> centuries, Kabbalah literature became a central factor that shaped the thinking style of Eastern-European Jews and helped form their historical outlook. This process manifested itself in homiletic rhetoric, customs, and even in halakhic discourse. An example can be seen in the way Rabbi '''[[https://encyclopedia.yivo.org/article/1183\|'''Shelomoh Luria, Maharshal''']]''' (1510-1573), a contemporary of Rema, inveighed against those who sought to adopt kabbalistic customs in the donning of phylacteries (''tefillin''):		Throughout the 16<sup>th</sup> and 17<sup>th</sup> centuries, Kabbalah literature became a central factor that shaped the thinking style of Eastern-European Jews and helped form their historical outlook. This process manifested itself in homiletic rhetoric, customs, and even in halakhic discourse. An example can be seen in the way Rabbi '''[https://encyclopedia.yivo.org/article/1183\|'''Shelomoh Luria, Maharshal''']''' (1510-1573), a contemporary of Rema, inveighed against those who sought to adopt kabbalistic customs in the donning of phylacteries (''tefillin''):

	“You should know, my beloved friend, that recent upstarts have arrived, and they want to join the Kabbalist sect, and be among the interpreters of mysteries, who, feeble-sighted, see not the light of the ''Zohar'', and know neither its beginning nor end, nor its intent, but for having found something in the writings of Rashbi [=Rabbi Shimon Bar Yohai, credited as author of ''Zohar''] […] and if Rashbi were to stand before us screaming that we alter the custom practiced by predecessors, we would pay him no regard.”<ref>''She’elot u-teshuvot Maharshal'' (Lublin, 1574-1575), no. 98.</ref>		“You should know, my beloved friend, that recent upstarts have arrived, and they want to join the Kabbalist sect, and be among the interpreters of mysteries, who, feeble-sighted, see not the light of the ''Zohar'', and know neither its beginning nor end, nor its intent, but for having found something in the writings of Rashbi [=Rabbi Shimon Bar Yohai, credited as author of ''Zohar''] […] and if Rashbi were to stand before us screaming that we alter the custom practiced by predecessors, we would pay him no regard.”<ref>''She’elot u-teshuvot Maharshal'' (Lublin, 1574-1575), no. 98.</ref>

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← Older revision		Revision as of 11:57, 29 August 2026
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	'''Galicia Region'''		'''Galicia Region'''

	'''[[https://encyclopedia.yivo.org/article/133\|'''''Kabbalah''''']]''' is a Jewish mystical thought system that developed, apparently, beginning in the 12<sup>th</sup> century, first in Provence and later in Spain, and became a significant factor in Jewish culture generally, and in particular in the large Jewish population center that developed in Poland-Lithuania. Various approaches and streams developed among the Spanish Kabbalists, generating a voluminous and diverse literature during the Middle Ages, which spread throughout the German-speaking lands, Italy, and in Jewish communities throughout the Mediterranean basin. This literature reached Poland in manuscript form and printed books, and fulfilled a central role in shaping the worldview and philosophy of Eastern European Jewry.		'''[https://encyclopedia.yivo.org/article/133\|'''''Kabbalah''''']''' is a Jewish mystical thought system that developed, apparently, beginning in the 12<sup>th</sup> century, first in Provence and later in Spain, and became a significant factor in Jewish culture generally, and in particular in the large Jewish population center that developed in Poland-Lithuania. Various approaches and streams developed among the Spanish Kabbalists, generating a voluminous and diverse literature during the Middle Ages, which spread throughout the German-speaking lands, Italy, and in Jewish communities throughout the Mediterranean basin. This literature reached Poland in manuscript form and printed books, and fulfilled a central role in shaping the worldview and philosophy of Eastern European Jewry.

	In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.		In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.
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	Some of the literature deals with in-depth textual criticism, comparing various versions of kabbalistic works that were before the authors. Different works of Kabbalah, the book of the ''Zohar'' in particular, were first copied by hand, and entered the print era in multiple versions. Eastern European Kabbalists labored to compare the versions in order to determine which was most accurate. In 1603, a work titled ''Zohar Ḥadash'' [New Zohar] was printed in '''[[Community:Kraków\|'''Kraków''']]'''. The book had been printed previously in Thessaloniki in 1597, but the Kraków version included corrections by '''[[Person:MargaliotMM\|Rabbi Mosheh Mordekhai Margaliot]]''' (1550?-1616), head of Kraków’s rabbinical court, who also added a new introduction. The most outstanding example is the book ''Ḥibur ʻAmudei Sheva'' (Kraków, 1635), composed by Rabbi '''Aharon Zelig ben Mosheh''' of Zhovkva (d. 1643) '''[[Image:1.6.5-Kabbalah-2\|'''(fig.2)''']]''', which presented the first rigorous text-criticism of the Zohar published in Cremona, Italy in 1558.		Some of the literature deals with in-depth textual criticism, comparing various versions of kabbalistic works that were before the authors. Different works of Kabbalah, the book of the ''Zohar'' in particular, were first copied by hand, and entered the print era in multiple versions. Eastern European Kabbalists labored to compare the versions in order to determine which was most accurate. In 1603, a work titled ''Zohar Ḥadash'' [New Zohar] was printed in '''[[Community:Kraków\|'''Kraków''']]'''. The book had been printed previously in Thessaloniki in 1597, but the Kraków version included corrections by '''[[Person:MargaliotMM\|Rabbi Mosheh Mordekhai Margaliot]]''' (1550?-1616), head of Kraków’s rabbinical court, who also added a new introduction. The most outstanding example is the book ''Ḥibur ʻAmudei Sheva'' (Kraków, 1635), composed by Rabbi '''Aharon Zelig ben Mosheh''' of Zhovkva (d. 1643) '''[[Image:1.6.5-Kabbalah-2\|'''(fig.2)''']]''', which presented the first rigorous text-criticism of the Zohar published in Cremona, Italy in 1558.

	The same phenomenon is witnessed in the Kabbalist homilies attributed to the Ari –Rabbi '''Yitsḥaḳ Luria''' (1534-1572), the greatest of the Safed Kabbalists in the 16<sup>th</sup> century – which existed in a range of versions. Rabbi '''[[Person:Poppers\|'''Meir Poppers''']]''' (1624-1662), a native of Kraków, edited Luria’s homilies while attempting to differentiate between stages of their oral delivery and written record. Another later example is the book'' Saraf peri ‘ets ḥayim'' (Czernowitz, 1866) by Rabbi '''[[Person:ShohamM\|Mosheh Shoham]]''' (ca. 1730-ca. 1820) – who officiated as the head of the rabbinical court and rabbi of the city of Dolyna and was one of the disciples of the '''[[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov''']] (ca. 1700-1760). In this book, Shoham undertakes an analysis of the text and content of the Lurianic ''kavanot'' (lit. “intentions,” referring to devotional prayer and ritual texts) literature, on the basis of a broad range of print and manuscripts sources, while attempting to decide among different versions of the ''kavanot'' and sometimes writing his own novel kabbalistic ''kavanot''. '''[[Image:1.6.5-Kabbalah-12\|'''(fig.3)''']]		The same phenomenon is witnessed in the Kabbalist homilies attributed to the Ari –Rabbi '''Yitsḥaḳ Luria''' (1534-1572), the greatest of the Safed Kabbalists in the 16<sup>th</sup> century – which existed in a range of versions. Rabbi '''[[Person:Poppers\|'''Meir Poppers''']]''' (1624-1662), a native of Kraków, edited Luria’s homilies while attempting to differentiate between stages of their oral delivery and written record. Another later example is the book'' Saraf peri ‘ets ḥayim'' (Czernowitz, 1866) by Rabbi '''[[Person:ShohamM\|Mosheh Shoham]]''' (ca. 1730-ca. 1820) – who officiated as the head of the rabbinical court and rabbi of the city of Dolyna and was one of the disciples of the '''[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov'''] (ca. 1700-1760). In this book, Shoham undertakes an analysis of the text and content of the Lurianic ''kavanot'' (lit. “intentions,” referring to devotional prayer and ritual texts) literature, on the basis of a broad range of print and manuscripts sources, while attempting to decide among different versions of the ''kavanot'' and sometimes writing his own novel kabbalistic ''kavanot''. '''[[Image:1.6.5-Kabbalah-12\|'''(fig.3)''']]

	'''The Influence of Talmudic ''Pilpul'''''		'''The Influence of Talmudic ''Pilpul'''''
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	'''Entry into Halakhic Discourse'''		'''Entry into Halakhic Discourse'''

	Throughout the 16<sup>th</sup> and 17<sup>th</sup> centuries, Kabbalah literature became a central factor that shaped the thinking style of Eastern-European Jews and helped form their historical outlook. This process manifested itself in homiletic rhetoric, customs, and even in halakhic discourse. An example can be seen in the way Rabbi '''[[https://encyclopedia.yivo.org/article/1183\|'''Shelomoh Luria, Maharshal''']]''' (1510-1573), a contemporary of Rema, inveighed against those who sought to adopt kabbalistic customs in the donning of phylacteries (''tefillin''):		Throughout the 16<sup>th</sup> and 17<sup>th</sup> centuries, Kabbalah literature became a central factor that shaped the thinking style of Eastern-European Jews and helped form their historical outlook. This process manifested itself in homiletic rhetoric, customs, and even in halakhic discourse. An example can be seen in the way Rabbi '''[https://encyclopedia.yivo.org/article/1183\|'''Shelomoh Luria, Maharshal''']''' (1510-1573), a contemporary of Rema, inveighed against those who sought to adopt kabbalistic customs in the donning of phylacteries (''tefillin''):

	“You should know, my beloved friend, that recent upstarts have arrived, and they want to join the Kabbalist sect, and be among the interpreters of mysteries, who, feeble-sighted, see not the light of the ''Zohar'', and know neither its beginning nor end, nor its intent, but for having found something in the writings of Rashbi [=Rabbi Shimon Bar Yohai, credited as author of ''Zohar''] […] and if Rashbi were to stand before us screaming that we alter the custom practiced by predecessors, we would pay him no regard.”<ref>''She’elot u-teshuvot Maharshal'' (Lublin, 1574-1575), no. 98.</ref>		“You should know, my beloved friend, that recent upstarts have arrived, and they want to join the Kabbalist sect, and be among the interpreters of mysteries, who, feeble-sighted, see not the light of the ''Zohar'', and know neither its beginning nor end, nor its intent, but for having found something in the writings of Rashbi [=Rabbi Shimon Bar Yohai, credited as author of ''Zohar''] […] and if Rashbi were to stand before us screaming that we alter the custom practiced by predecessors, we would pay him no regard.”<ref>''She’elot u-teshuvot Maharshal'' (Lublin, 1574-1575), no. 98.</ref>
Line 117:		Line 117:
	These ''havurot'' were particularly scrupulous about lengthening their prayers, praying with devout intention (''kavana''), purity of thought, mystical cleaving (''devekut''), and various halakhic stringencies – especially with regard to slaughter and the dietary laws of kashrut. These behaviors earned the admiration of the masses for those holy people who adhered to these practices, and in some cases the kabbalists were even funded by well-to-do philanthropists who set up houses of study (''batei'' ''midrash'') and ''kloizes'' for them. Notwithstanding, these ''havurot'' were also a source of friction within the community when their stringencies threatened communal life by setting too high a bar for religious conduct.		These ''havurot'' were particularly scrupulous about lengthening their prayers, praying with devout intention (''kavana''), purity of thought, mystical cleaving (''devekut''), and various halakhic stringencies – especially with regard to slaughter and the dietary laws of kashrut. These behaviors earned the admiration of the masses for those holy people who adhered to these practices, and in some cases the kabbalists were even funded by well-to-do philanthropists who set up houses of study (''batei'' ''midrash'') and ''kloizes'' for them. Notwithstanding, these ''havurot'' were also a source of friction within the community when their stringencies threatened communal life by setting too high a bar for religious conduct.

	A famous ''kloiz'' operated in Brody, with a cohort'' ''of kabbalists gathered around Rabbi '''[[Person:MosheKitover\|'''Moshe of Kitov''']]''' (d. 1738). Rabbi [[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov''']]– the Besht (ca. 1700 – 1760) – was active within the social circles of such societies of learners and kabbalists. At a later stage, members of the Besht’s circle, his disciples and their students brought about the emergence of the Hasidic movement.		A famous ''kloiz'' operated in Brody, with a cohort'' ''of kabbalists gathered around Rabbi '''[[Person:MosheKitover\|'''Moshe of Kitov''']]''' (d. 1738). Rabbi [https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov''']– the Besht (ca. 1700 – 1760) – was active within the social circles of such societies of learners and kabbalists. At a later stage, members of the Besht’s circle, his disciples and their students brought about the emergence of the Hasidic movement.

	'''Select Bibliography'''		'''Select Bibliography'''

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2026-07-29T22:30:02Z

Edited via Kirby Panel: meirsadan@gmail.com

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	\|HasNationalLibraryCode=997013604473405173		\|HasNationalLibraryCode=997013604473405173
	}}		}}
	~~<span id="the-kabbalah-in-galicia-in-the-early-modern-period"></span>~~
	~~= The Kabbalah in Galicia in the Early Modern Period =~~

	~~'''Roee Goldschmidt'''~~

	'''The 16<sup>th</sup> and 17<sup>th</sup> Centuries: The First Appearance of Kabbalah in the '''		'''The 16<sup>th</sup> and 17<sup>th</sup> Centuries: The First Appearance of Kabbalah in the '''

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2026-07-29T22:28:28Z

Edited via Kirby Panel: meirsadan@gmail.com

Show changes

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2026-07-15T23:31:40Z

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Show changes

Liat: Import from JSON

2026-07-12T16:10:46Z

Import from JSON

← Older revision		Revision as of 16:10, 12 July 2026
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	\|HasRegion=Galicia		\|HasRegion=Galicia
	\|HasExtension=Extension:Ex-1.6.5		\|HasExtension=Extension:Ex-1.6.5
	\|HasRelatedPersonalities=~~Mosheh~~ Isserles; ~~Mosheh Mordekhai Margaliot~~; ~~Aharon Zelig ben Mosheh; Meir~~ Poppers; ~~Moshe Shoham~~; ~~Avraham Rapaport; Yoel~~ Sirkis; ~~Menaḥem Mendel Auerbach; Moshe Katz of Przemyśl~~; ~~Moshe of Kitov~~		\|HasRelatedPersonalities=Person:Isserles; Person:MargaliotMM; Person:Poppers; Person:ShohamM; Person:Sirkis; Person:OstererM; Person:MosheKitover
	\|HasRelatedEntries=Article:1.6.6		\|HasRelatedEntries=Article:1.6.6
	\|HasMainPicture=Image:1.6.5-Kabbalah-7		\|HasMainPicture=Image:1.6.5-Kabbalah-7
	\|HasNationalLibraryCode=~~997013604472505171~~		\|HasGalleryImages=Image:1.6.5-Kabbalah-1; Image:1.6.5-Kabbalah-2; Image:1.6.5-Kabbalah-3; Image:1.6.5-Kabbalah-4; Image:1.6.5-Kabbalah-5; Image:1.6.5-Kabbalah-6; Image:1.6.5-Kabbalah-7; Image:1.6.5-Kabbalah-8; Image:1.6.5-Kabbalah-9; Image:1.6.5-Kabbalah-10; Image:1.6.5-Kabbalah-11; Image:1.6.5-Kabbalah-12; Image:1.6.5-Kabbalah-13; Image:1.6.5-Kabbalah-14
			\|HasNationalLibraryCode=997013604473405173
	}}		}}

← Older revision		Revision as of 19:14, 4 October 2026
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	'''Galicia Region'''		'''Galicia Region'''

	~~'''~~[https://encyclopedia.yivo.org/article/133\|'''''Kabbalah''''']~~'''~~ is a Jewish mystical thought system that developed, apparently, beginning in the 12<sup>th</sup> century, first in Provence and later in Spain, and became a significant factor in Jewish culture generally, and in particular in the large Jewish population center that developed in Poland-Lithuania. Various approaches and streams developed among the Spanish Kabbalists, generating a voluminous and diverse literature during the Middle Ages, which spread throughout the German-speaking lands, Italy, and in Jewish communities throughout the Mediterranean basin. This literature reached Poland in manuscript form and printed books, and fulfilled a central role in shaping the worldview and philosophy of Eastern European Jewry.		[https://encyclopedia.yivo.org/article/133 '''''Kabbalah'''''] is a Jewish mystical thought system that developed, apparently, beginning in the 12<sup>th</sup> century, first in Provence and later in Spain, and became a significant factor in Jewish culture generally, and in particular in the large Jewish population center that developed in Poland-Lithuania. Various approaches and streams developed among the Spanish Kabbalists, generating a voluminous and diverse literature during the Middle Ages, which spread throughout the German-speaking lands, Italy, and in Jewish communities throughout the Mediterranean basin. This literature reached Poland in manuscript form and printed books, and fulfilled a central role in shaping the worldview and philosophy of Eastern European Jewry.

	In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.		In the 16<sup>th</sup> century, kabbalistic activity became widespread, both as a genre of elitist creativity and as a popular phenomenon, including in Poland. Rabbi '''[[Person:Isserles\|'''Mosheh Isserles''', Rema''']]''' (d. 1572), the rabbi of '''[[Community:Kraków\|Kraków]] '''and its environs, and among the most important figures in the development of Jewish law, drew on kabbalistic sources throughout his book ''Torat Ha-‘Olah ''(Prague 1569). Rema begins his book with an apology of sorts for engaging with matters of Kabbalah and explicating them in public settings, expressing indignation over the fact that the study of Kabbalah has become unregulated and that many who are not worthy of it have been engaging in its study: “And many of the masses of the people – everyone is pouncing on the study of Kabbalah because it is a feast for the eyes.”<ref>Mosheh Isserles,'' Torat Ha-‘Olah ''(Prague, 1569), Part 3, Ch. 4, fol. 72, col. 3.</ref> The reason for this, he explains, is the printing of books of Kabbalah and their relative widespread diffusion, which led to the fact that even laymen of the community, who were not capable of studying the weekly Torah portion with Rashi’s commentary, were sitting down and expounding matters of Kabbalah in public. Indeed, at this time numerous books of Kabbalah were being printed in Italy, and later on also in the printing press of Yitsḥaḳ of Prossnitz (Prostějov) in Kraków. These print editions made a range of kabbalistic literature accessible to the learning public.

	Rema’s discussions in his ''Torat Ha-ʻOlah'' and in his '''[[Extension:Ex-1.6.3-5\|'''commentaries on the Zohar''']]''', the central work of Kabbalah, demonstrate that he was in possession of print versions of Kabbalah literature, particularly works authored by the generation of the Spanish exiles. It is also apparent that the ''Zohar'' formed part of the study curriculum in his yeshiva. Yet, it is also clear that he did not have manuscript works nor an inherited tradition of regular, regimented study of Kabbalah, and that he himself did not significantly innovate in the field of Kabbalah. In his writings, Rema adopts an approach evidenced in writings of an earlier age, one that sought to bridge the differences between kabbalistic and philosophical sources, such as Maimonides’ ''Guide for the Perplexed''. This approach is also apparent in the writings of other rabbis in Poland who engaged with the Kabbalah, both in his generation and in the previous one. We have little knowledge about these rabbinic figures and their study of Kabbalah. Thus, for example, Rema mentions the kabbalist Rabbi''' Asher''', who lived in Kraków in the previous generation and was the brother-in-law of Rabbi [https://encyclopedia.yivo.org/article/1240\|'''Yaʻakov Polak'''] (ca. 1460-1541), the founding father of Polish yeshivas. This same Asher composed a kabbalistic book titled ''Emeḳ ha-berakha'', which is mentioned in a few places in the literature of that generation. This work was never printed and seems not to have survived.		Rema’s discussions in his ''Torat Ha-ʻOlah'' and in his '''[[Extension:Ex-1.6.3-5\|'''commentaries on the Zohar''']]''', the central work of Kabbalah, demonstrate that he was in possession of print versions of Kabbalah literature, particularly works authored by the generation of the Spanish exiles. It is also apparent that the ''Zohar'' formed part of the study curriculum in his yeshiva. Yet, it is also clear that he did not have manuscript works nor an inherited tradition of regular, regimented study of Kabbalah, and that he himself did not significantly innovate in the field of Kabbalah. In his writings, Rema adopts an approach evidenced in writings of an earlier age, one that sought to bridge the differences between kabbalistic and philosophical sources, such as Maimonides’ ''Guide for the Perplexed''. This approach is also apparent in the writings of other rabbis in Poland who engaged with the Kabbalah, both in his generation and in the previous one. We have little knowledge about these rabbinic figures and their study of Kabbalah. Thus, for example, Rema mentions the kabbalist Rabbi''' Asher''', who lived in Kraków in the previous generation and was the brother-in-law of Rabbi [https://encyclopedia.yivo.org/article/1240 '''Yaʻakov Polak'''] (ca. 1460-1541), the founding father of Polish yeshivas. This same Asher composed a kabbalistic book titled ''Emeḳ ha-berakha'', which is mentioned in a few places in the literature of that generation. This work was never printed and seems not to have survived.

	Another well-known Kabbalist of this era is Rabbi''' Matityah Delakrut''' (before 1530 – ca. 1592), who was born and raised in the Polish-Lithuanian Commonwealth, and who migrated in 1550 to Italy to study at the University of Bologna. He authored a commentary on the Kabbalist book of the Spanish Kabbalist Rabbi Yosef Jikatila (1248 – after 1305), titled ''Shaʻarei Ora'', which was printed in 1600 in Kraków by Yitsḥak of Prossnitz, and in four more editions in Zhovkva between the years 1739 and 1804.		Another well-known Kabbalist of this era is Rabbi''' Matityah Delakrut''' (before 1530 – ca. 1592), who was born and raised in the Polish-Lithuanian Commonwealth, and who migrated in 1550 to Italy to study at the University of Bologna. He authored a commentary on the Kabbalist book of the Spanish Kabbalist Rabbi Yosef Jikatila (1248 – after 1305), titled ''Shaʻarei Ora'', which was printed in 1600 in Kraków by Yitsḥak of Prossnitz, and in four more editions in Zhovkva between the years 1739 and 1804.
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	Some of the literature deals with in-depth textual criticism, comparing various versions of kabbalistic works that were before the authors. Different works of Kabbalah, the book of the ''Zohar'' in particular, were first copied by hand, and entered the print era in multiple versions. Eastern European Kabbalists labored to compare the versions in order to determine which was most accurate. In 1603, a work titled ''Zohar Ḥadash'' [New Zohar] was printed in '''[[Community:Kraków\|'''Kraków''']]'''. The book had been printed previously in Thessaloniki in 1597, but the Kraków version included corrections by '''[[Person:MargaliotMM\|Rabbi Mosheh Mordekhai Margaliot]]''' (1550?-1616), head of Kraków’s rabbinical court, who also added a new introduction. The most outstanding example is the book ''Ḥibur ʻAmudei Sheva'' (Kraków, 1635), composed by Rabbi '''Aharon Zelig ben Mosheh''' of Zhovkva (d. 1643) '''[[Image:1.6.5-Kabbalah-2\|1.6.5-Kabbalah-2]]''', which presented the first rigorous text-criticism of the Zohar published in Cremona, Italy in 1558.		Some of the literature deals with in-depth textual criticism, comparing various versions of kabbalistic works that were before the authors. Different works of Kabbalah, the book of the ''Zohar'' in particular, were first copied by hand, and entered the print era in multiple versions. Eastern European Kabbalists labored to compare the versions in order to determine which was most accurate. In 1603, a work titled ''Zohar Ḥadash'' [New Zohar] was printed in '''[[Community:Kraków\|'''Kraków''']]'''. The book had been printed previously in Thessaloniki in 1597, but the Kraków version included corrections by '''[[Person:MargaliotMM\|Rabbi Mosheh Mordekhai Margaliot]]''' (1550?-1616), head of Kraków’s rabbinical court, who also added a new introduction. The most outstanding example is the book ''Ḥibur ʻAmudei Sheva'' (Kraków, 1635), composed by Rabbi '''Aharon Zelig ben Mosheh''' of Zhovkva (d. 1643) '''[[Image:1.6.5-Kabbalah-2\|1.6.5-Kabbalah-2]]''', which presented the first rigorous text-criticism of the Zohar published in Cremona, Italy in 1558.

	The same phenomenon is witnessed in the Kabbalist homilies attributed to the Ari –Rabbi '''Yitsḥaḳ Luria''' (1534-1572), the greatest of the Safed Kabbalists in the 16<sup>th</sup> century – which existed in a range of versions. Rabbi '''[[Person:Poppers\|'''Meir Poppers''']]''' (1624-1662), a native of Kraków, edited Luria’s homilies while attempting to differentiate between stages of their oral delivery and written record. Another later example is the book'' Saraf peri ‘ets ḥayim'' (Czernowitz, 1866) by Rabbi '''[[Person:ShohamM\|Mosheh Shoham]]''' (ca. 1730-ca. 1820) – who officiated as the head of the rabbinical court and rabbi of the city of Dolyna and was one of the disciples of the ~~'''~~[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov'''] (ca. 1700-1760). In this book, Shoham undertakes an analysis of the text and content of the Lurianic ''kavanot'' (lit. “intentions,” referring to devotional prayer and ritual texts) literature, on the basis of a broad range of print and manuscripts sources, while attempting to decide among different versions of the ''kavanot'' and sometimes writing his own novel kabbalistic ''kavanot''. '''[[Image:1.6.5-Kabbalah-12\|1.6.5-Kabbalah-12]]		The same phenomenon is witnessed in the Kabbalist homilies attributed to the Ari –Rabbi '''Yitsḥaḳ Luria''' (1534-1572), the greatest of the Safed Kabbalists in the 16<sup>th</sup> century – which existed in a range of versions. Rabbi '''[[Person:Poppers\|'''Meir Poppers''']]''' (1624-1662), a native of Kraków, edited Luria’s homilies while attempting to differentiate between stages of their oral delivery and written record. Another later example is the book'' Saraf peri ‘ets ḥayim'' (Czernowitz, 1866) by Rabbi '''[[Person:ShohamM\|Mosheh Shoham]]''' (ca. 1730-ca. 1820) – who officiated as the head of the rabbinical court and rabbi of the city of Dolyna and was one of the disciples of the [https://encyclopedia.yivo.org/article/1219 '''Ba’al Shem Tov'''] (ca. 1700-1760). In this book, Shoham undertakes an analysis of the text and content of the Lurianic ''kavanot'' (lit. “intentions,” referring to devotional prayer and ritual texts) literature, on the basis of a broad range of print and manuscripts sources, while attempting to decide among different versions of the ''kavanot'' and sometimes writing his own novel kabbalistic ''kavanot''. '''[[Image:1.6.5-Kabbalah-12\|1.6.5-Kabbalah-12]]

	'''The Influence of Talmudic ''Pilpul'''''		'''The Influence of Talmudic ''Pilpul'''''
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	'''Entry into Halakhic Discourse'''		'''Entry into Halakhic Discourse'''

	Throughout the 16<sup>th</sup> and 17<sup>th</sup> centuries, Kabbalah literature became a central factor that shaped the thinking style of Eastern-European Jews and helped form their historical outlook. This process manifested itself in homiletic rhetoric, customs, and even in halakhic discourse. An example can be seen in the way Rabbi ~~'''~~[https://encyclopedia.yivo.org/article/1183\|'''Shelomoh Luria, Maharshal''']~~'''~~ (1510-1573), a contemporary of Rema, inveighed against those who sought to adopt kabbalistic customs in the donning of phylacteries (''tefillin''):		Throughout the 16<sup>th</sup> and 17<sup>th</sup> centuries, Kabbalah literature became a central factor that shaped the thinking style of Eastern-European Jews and helped form their historical outlook. This process manifested itself in homiletic rhetoric, customs, and even in halakhic discourse. An example can be seen in the way Rabbi [https://encyclopedia.yivo.org/article/1183 '''Shelomoh Luria, Maharshal'''] (1510-1573), a contemporary of Rema, inveighed against those who sought to adopt kabbalistic customs in the donning of phylacteries (''tefillin''):

	“You should know, my beloved friend, that recent upstarts have arrived, and they want to join the Kabbalist sect, and be among the interpreters of mysteries, who, feeble-sighted, see not the light of the ''Zohar'', and know neither its beginning nor end, nor its intent, but for having found something in the writings of Rashbi [=Rabbi Shimon Bar Yohai, credited as author of ''Zohar''] […] and if Rashbi were to stand before us screaming that we alter the custom practiced by predecessors, we would pay him no regard.”<ref>''She’elot u-teshuvot Maharshal'' (Lublin, 1574-1575), no. 98.</ref>		“You should know, my beloved friend, that recent upstarts have arrived, and they want to join the Kabbalist sect, and be among the interpreters of mysteries, who, feeble-sighted, see not the light of the ''Zohar'', and know neither its beginning nor end, nor its intent, but for having found something in the writings of Rashbi [=Rabbi Shimon Bar Yohai, credited as author of ''Zohar''] […] and if Rashbi were to stand before us screaming that we alter the custom practiced by predecessors, we would pay him no regard.”<ref>''She’elot u-teshuvot Maharshal'' (Lublin, 1574-1575), no. 98.</ref>
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	These ''havurot'' were particularly scrupulous about lengthening their prayers, praying with devout intention (''kavana''), purity of thought, mystical cleaving (''devekut''), and various halakhic stringencies – especially with regard to slaughter and the dietary laws of kashrut. These behaviors earned the admiration of the masses for those holy people who adhered to these practices, and in some cases the kabbalists were even funded by well-to-do philanthropists who set up houses of study (''batei'' ''midrash'') and ''kloizes'' for them. Notwithstanding, these ''havurot'' were also a source of friction within the community when their stringencies threatened communal life by setting too high a bar for religious conduct.		These ''havurot'' were particularly scrupulous about lengthening their prayers, praying with devout intention (''kavana''), purity of thought, mystical cleaving (''devekut''), and various halakhic stringencies – especially with regard to slaughter and the dietary laws of kashrut. These behaviors earned the admiration of the masses for those holy people who adhered to these practices, and in some cases the kabbalists were even funded by well-to-do philanthropists who set up houses of study (''batei'' ''midrash'') and ''kloizes'' for them. Notwithstanding, these ''havurot'' were also a source of friction within the community when their stringencies threatened communal life by setting too high a bar for religious conduct.

	A famous ''kloiz'' operated in Brody, with a cohort'' ''of kabbalists gathered around Rabbi '''[[Person:MosheKitover\|'''Moshe of Kitov''']]''' (d. 1738). Rabbi [[https://encyclopedia.yivo.org/article/1219\|'''Ba’al Shem Tov''']]– the Besht (ca. 1700 – 1760) – was active within the social circles of such societies of learners and kabbalists. At a later stage, members of the Besht’s circle, his disciples and their students brought about the emergence of the Hasidic movement.		A famous ''kloiz'' operated in Brody, with a cohort'' ''of kabbalists gathered around Rabbi '''[[Person:MosheKitover\|'''Moshe of Kitov''']]''' (d. 1738). Rabbi [https://encyclopedia.yivo.org/article/1219 '''Ba’al Shem Tov''']– the Besht (ca. 1700 – 1760) – was active within the social circles of such societies of learners and kabbalists. At a later stage, members of the Besht’s circle, his disciples and their students brought about the emergence of the Hasidic movement.

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