Porat, The Works of Iyyun, 31–35. This goes along with the common epithet “Gaon” which R. Moses of Burgos uses when quoting from ʿIyyun literature, an epithet used in Languedoc during the thirteenth century. Ibid., 35.

Porat, The Works of Iyyun, 31–35. This goes along with the common epithet “Gaon” which R. Moses of Burgos uses when quoting from ʿIyyun literature, an epithet used in Languedoc during the thirteenth century. Ibid., 35.)| false
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See Elliot R. Wolfson, “Beyond the Spoken Word: Oral Tradition and Written Transmission in Medieval Jewish Mysticism,” in Transmitting Jewish Traditions: Orality, Textuality, and Cultural Diffusion, ed. Y. Elman and I. Gershoni (New Haven, ct: Yale University Press, 2000), 166–224, at 170–171, 189; Moshe Idel, Hasidism: Between Ecstasy and Magic(Albany: State University of New York Press, 1995), 391 nn. 9–10; Oded Porat, Sefer B’rit ha-Menuḥah (Book of Covenant of Serenity): Critical Edition and Prefaces [Hebrew] (Jerusalem and Tel Aviv: Magnes Press and ha-Kibbutz ha-Me’uḥad, 2016), foreword, lines 6–7 n. 5. For references for the rest of this paragraph, see idem, “Founding of the Circle,” 1–2.

See Elliot R. Wolfson, “Beyond the Spoken Word: Oral Tradition and Written Transmission in Medieval Jewish Mysticism,” in Transmitting Jewish Traditions: Orality, Textuality, and Cultural Diffusion, ed. Y. Elman and I. Gershoni (New Haven, ct: Yale University Press, 2000), 166–224, at 170–171, 189; Moshe Idel, Hasidism: Between Ecstasy and Magic (Albany: State University of New York Press, 1995), 391 nn. 9–10; Oded Porat, Sefer B’rit ha-Menuḥah (Book of Covenant of Serenity): Critical Edition and Prefaces [Hebrew] (Jerusalem and Tel Aviv: Magnes Press and ha-Kibbutz ha-Me’uḥad, 2016), foreword, lines 6–7 n. 5. For references for the rest of this paragraph, see idem, “Founding of the Circle,” 1–2.)| false
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Scholem, Origins, 332.

Scholem, Origins, 332.)| false
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Stephen Gersh, Kinesis, Akinetos: A Study of Spiritual Motion in the Philosophy of Proclus (Leiden: Brill, 1973), 122, at the end of his book. See Haviva Pedaya, Vision and Speech: Modes of Revelatory Experience in Jewish Mysticism [Hebrew] (Los Angeles: Cherub Press, 2002), 38–39; Rudolf Otto, Mysticism East and West: A Comparative Analysis of the Nature of Mysticism, trans. B. L. Bracey and R. C. Payne (London: Macmillan, 1932), 188, 192. The equal intensity of the binary unity of opposites appears at the messianic time, according to Ps 139:12: “the darkness is even as the light” (כַּחֲשֵׁיכָה כָּאוֹרָה). For the introvertive-extrovertive discussion in Pedaya, as follows, see also ibid., 7–8, 71, 99–97, 109–108.

Stephen Gersh, Kinesis, Akinetos: A Study of Spiritual Motion in the Philosophy of Proclus (Leiden: Brill, 1973), 122, at the end of his book. See Haviva Pedaya, Vision and Speech: Modes of Revelatory Experience in Jewish Mysticism [Hebrew] (Los Angeles: Cherub Press, 2002), 38–39; Rudolf Otto, Mysticism East and West: A Comparative Analysis of the Nature of Mysticism, trans. B. L. Bracey and R. C. Payne (London: Macmillan, 1932), 188, 192. The equal intensity of the binary unity of opposites appears at the messianic time, according to Ps 139:12: “the darkness is even as the light” (כַּחֲשֵׁיכָה כָּאוֹרָה). For the introvertive-extrovertive discussion in Pedaya, as follows, see also ibid., 7–8, 71, 99–97, 109–108.)| false
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Walter Terence Stace, Mysticism and Philosophy (London: Macmillan, 1961), 46–52, 62–61; Otto, Mysticism East and West, 38–69. See also Heinrich Robert Zimmer, Philosophies of India, ed. J. Campbell, Bollingen Series 26 (New York: Pantheon Books, 1951), 435–441.

Walter Terence Stace, Mysticism and Philosophy (London: Macmillan, 1961), 46–52, 62–61; Otto, Mysticism East and West, 38–69. See also Heinrich Robert Zimmer, Philosophies of India, ed. J. Campbell, Bollingen Series 26 (New York: Pantheon Books, 1951), 435–441.)| false
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Johannes Lindblom, Prophecy in Ancient Israel (Oxford: B. Blackwell, 1963), 302, followed by Daniel Merkur, “Unitive Experience and the State of Trance,” in Mystical Union and Monotheistic Faith:‎ An Ecumenical Dialogue, ed. Moshe Idel and Bernard McGinn (New York: Macmillan, 1989), 125–153 at 133, 152.

Johannes Lindblom, Prophecy in Ancient Israel (Oxford: B. Blackwell, 1963), 302, followed by Daniel Merkur, “Unitive Experience and the State of Trance,” in Mystical Union and Monotheistic Faith:‎ An Ecumenical Dialogue, ed. Moshe Idel and Bernard McGinn (New York: Macmillan, 1989), 125–153 at 133, 152.)| false
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Moshe Idel, “Universalization and Integration: Two Conceptions of Mystical Union in Jewish Mysticism,” in Mystical Union and Monotheistic Faith: An Ecumenical Dialogue, ed. Moshe Idel and Bernard McGinn (New York: Macmillan, 1989), 27–57, esp. 30–31, 35–36, 46, 51.

Moshe Idel, “Universalization and Integration: Two Conceptions of Mystical Union in Jewish Mysticism,” in Mystical Union and Monotheistic Faith: An Ecumenical Dialogue, ed. Moshe Idel and Bernard McGinn (New York: Macmillan, 1989), 27–57, esp. 30–31, 35–36, 46, 51.)| false
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Paul Eduardo Muller-Ortega, “On the Seal of Śambhu: A Poem by Abhinavagupta,” in Tantra in Practice, ed. D. Gordon White (Delhi: Motilal Banarsidass, 2001), 573–586 at 575; idem, “Luminous Consciousness: Light in the Tantric Mysticism of Abhinavagupta,” in The Presence of Light: Divine Radiance and Religious Experience, ed. M. T. Kapstein (Chicago: University of Chicago Press, 2004), 45–79 at 49. For non-duality in Kashmirian Śaivism, see David Loy, Nonduality:‎ A Study in Comparative Philosophy (Amherst, ny: Humanity Books, 1999); Paul E. Muller-Ortega, The Triadic Heart of Śiva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir (Albany: State University of New York Press, 1989); Lilian Silburn, Kuṇḍalinī: The Energy of the Depths: A Comprehensive Study Based on the Scriptures of Nondualistic Kaśmir Śaivism, trans. Jacques Gontier (Albany: State University of New York Press, 1988); Alexis Sanderson, “Śaivism and the Tantric Tradition,” in The World’s Religions: The Religions of Asia, ed. F. Hardy et al. (London: Routledge, 1990), 128–172. For the linguistic non-dual doctrine, see Andre Padoux, Vāc: The Concept of the Word in Selected Hindu Tantras, trans. Jacques Gontier (Albany: State University of New York Press, 1990). For a modern perspective on non-duality, see T. M. S. Evens, Anthropology as Ethics: Nondualism and the Conduct of Sacrifice (New York: Berghahn Books, 2008).

Paul Eduardo Muller-Ortega, “On the Seal of Śambhu: A Poem by Abhinavagupta,” in Tantra in Practice, ed. D. Gordon White (Delhi: Motilal Banarsidass, 2001), 573–586 at 575; idem, “Luminous Consciousness: Light in the Tantric Mysticism of Abhinavagupta,” in The Presence of Light: Divine Radiance and Religious Experience, ed. M. T. Kapstein (Chicago: University of Chicago Press, 2004), 45–79 at 49. For non-duality in Kashmirian Śaivism, see David Loy, Nonduality:‎ A Study in Comparative Philosophy (Amherst, ny: Humanity Books, 1999); Paul E. Muller-Ortega, The Triadic Heart of Śiva: Kaula Tantricism of Abhinavagupta in the Non-Dual Shaivism of Kashmir (Albany: State University of New York Press, 1989); Lilian Silburn, Kuṇḍalinī: The Energy of the Depths: A Comprehensive Study Based on the Scriptures of Nondualistic Kaśmir Śaivism, trans. Jacques Gontier (Albany: State University of New York Press, 1988); Alexis Sanderson, “Śaivism and the Tantric Tradition,” in The World’s Religions: The Religions of Asia, ed. F. Hardy et al. (London: Routledge, 1990), 128–172. For the linguistic non-dual doctrine, see Andre Padoux, Vāc: The Concept of the Word in Selected Hindu Tantras, trans. Jacques Gontier (Albany: State University of New York Press, 1990). For a modern perspective on non-duality, see T. M. S. Evens, Anthropology as Ethics: Nondualism and the Conduct of Sacrifice (New York: Berghahn Books, 2008).)| false
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Jeffrey S. Lidke, “Interpreting across Mystical Boundaries: An Analysis of Samādhi in the Trika-Kaula Tradition,” in Theory and Practice of Yoga: Essays in Honour of Gerald James Larson, ed. K. A. Jacobsen (Leiden: Brill, 2005), 143–179 at 146; Muller-Ortega, The Triadic Heart of Śiva, 123, 265 n. 10.

Jeffrey S. Lidke, “Interpreting across Mystical Boundaries: An Analysis of Samādhi in the Trika-Kaula Tradition,” in Theory and Practice of Yoga: Essays in Honour of Gerald James Larson, ed. K. A. Jacobsen (Leiden: Brill, 2005), 143–179 at 146; Muller-Ortega, The Triadic Heart of Śiva, 123, 265 n. 10.)| false
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Lidke, “Interpreting across Mystical Boundaries,” 148.

Lidke, “Interpreting across Mystical Boundaries,” 148.)| false
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Ibid., 155. With this claim he inverts Stace’s position that the introvertive phenomenon is higher than the extrovertive one. See ibid., 164–166.

Yannai, “Ha-ʾoḥez be-Yad Mishpaṭ,” Piyyuṭei Yannai, ed. Menahem Zulay (Berlin: Schocken, 1934), 338, though in its original context it is concerned with opposite moral attributes. See Goldreich, “The Theology of the ‘Iyyun’ Circle,” 145 and n. 14.

Yannai, “Ha-ʾoḥez be-Yad Mishpaṭ,” Piyyuṭei Yannai, ed. Menahem Zulay (Berlin: Schocken, 1934), 338, though in its original context it is concerned with opposite moral attributes. See Goldreich, “The Theology of the ‘Iyyun’ Circle,” 145 and n. 14.)| false
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See Porat, “Founding of the Circle,” 53–54, 70–71, 297–298. Though the connection between the primordial state and the equality of light and darkness is less clear in Azriel’s mentioned texts, it is clear in a passage (§13) of his epistle to Burgos found in one manuscript. See my book, The Writings of R. Azriel of Gerona [Hebrew] (Cherub Press, forthcoming). See also below, n. 97.

See Porat, “Founding of the Circle,” 53–54, 70–71, 297–298. Though the connection between the primordial state and the equality of light and darkness is less clear in Azriel’s mentioned texts, it is clear in a passage (§13) of his epistle to Burgos found in one manuscript. See my book, The Writings of R. Azriel of Gerona [Hebrew] (Cherub Press, forthcoming). See also below, n. 97.)| false
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See Porat, “Founding of the Circle,” 8.

See Porat, “Founding of the Circle,” 8.)| false
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See Verman, The Books of Contemplation, 162. For a full consideration of tiqqun see Porat, “Founding of the Circle,” esp. 78–85.

See Verman, The Books of Contemplation, 162. For a full consideration of tiqqun see Porat, “Founding of the Circle,” esp. 78–85.)| false
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See Samuel Miklós Stern, “ ‘The First in Thought is the Last in Action’: The History of a Saying Attributed to Aristotle,” Journal of Semitic Studies 7 (1962): 235–252, for the history of this verse, and 251 n. 1 for its use by Midrash Shimʿon ha-Tzaddiq. See now Porat, The Works of Iyyun, no. 3, 89 line 12; idem, “Founding of the Circle,” 189 and n. 654.

See Samuel Miklós Stern, “ ‘The First in Thought is the Last in Action’: The History of a Saying Attributed to Aristotle,” Journal of Semitic Studies 7 (1962): 235–252, for the history of this verse, and 251 n. 1 for its use by Midrash Shimʿon ha-Tzaddiq. See now Porat, The Works of Iyyun, no. 3, 89 line 12; idem, “Founding of the Circle,” 189 and n. 654.)| false
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See Yehuda Liebes, “Sections of the Zohar Lexicon,” 115, 135, 389; idem, “The Messiah of the Zohar: For the Messianic Image of R. Simon bar Yohai,” in The Messianic Idea in Jewish Thought [Hebrew], ed. Samuel Re’em (Jerusalem: The Israel Academy, 1982) 87–236, at 132–133, 182–184. See also Nevro, ibid., 20–22.

See Yehuda Liebes, “Sections of the Zohar Lexicon,” 115, 135, 389; idem, “The Messiah of the Zohar: For the Messianic Image of R. Simon bar Yohai,” in The Messianic Idea in Jewish Thought [Hebrew], ed. Samuel Re’em (Jerusalem: The Israel Academy, 1982) 87–236, at 132–133, 182–184. See also Nevro, ibid., 20–22.)| false
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R. Yehudah Ben Barzilai, Commentary on Sefer Yetzirah, 140; see Porat, “Founding of the Circle,” 89–90. This commentary, which includes a collection of earlier Jewish sources and commentaries on Sefer Yetzirah, was widely adopted in early kabbalistic treatises.

R. Yehudah Ben Barzilai, Commentary on Sefer Yetzirah, 140; see Porat, “Founding of the Circle,” 89–90. This commentary, which includes a collection of earlier Jewish sources and commentaries on Sefer Yetzirah, was widely adopted in early kabbalistic treatises.)| false
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See Walter Benjamin, “On Language as Such and on the Language of Man,” Early Writings: 1910–1917, trans. Howard Eiland et al. (Cambridge, ma: Belknap Press of Harvard University Press, 2011), 251–269.

See Walter Benjamin, “On Language as Such and on the Language of Man,” Early Writings: 1910–1917, trans. Howard Eiland et al. (Cambridge, ma: Belknap Press of Harvard University Press, 2011), 251–269.)| false
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Hayman, Sefer Yeṣira, 100–101.

Hayman, Sefer Yeṣira, 100–101.)| false
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See Muller-Ortega, The Triadic Heart of Śiva, 82–83.

See Muller-Ortega, The Triadic Heart of Śiva, 82–83.)| false
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Andre Padoux, Vāc, 50–51, 225.

Andre Padoux, Vāc, 50–51, 225.)| false
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See Walter Benjamin, “The Rainbow: A Conversation about Imagination,” Early Writings, 214–223 at 217, for “the unity of both” the universals [Kanon] and the particulars; and see idem, “The Role of Language in Trauerspiel and Tragedy,” ibid., 246–250 at 248, for the unity of the word and its meaning according to the order of the circle.

See Walter Benjamin, “The Rainbow: A Conversation about Imagination,” Early Writings, 214–223 at 217, for “the unity of both” the universals [Kanon] and the particulars; and see idem, “The Role of Language in Trauerspiel and Tragedy,” ibid., 246–250 at 248, for the unity of the word and its meaning according to the order of the circle.)| false
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Porat, “Founding of the Circle,” 258–259.

Porat, “Founding of the Circle,” 258–259.)| false
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Scholem, Origins, 327.

Scholem, Origins, 327.)| false
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Elliot R. Wolfson, “Negative Theology and Positive Assertion in the Early Kabbalah,” Daʿat 32–33 (1994): v–xxii; Daniel C. Matt, “ ‘Ayin’: The Concept of Nothingness in Jewish Mysticism,” in The Problem of Pure Consciousness: Mysticism and Philosophy, ed. Robert K. C. Forman (Oxford: Oxford University Press, 1990), 121–159; Steven T. Katz, “Utterance and Ineffability in Jewish Neoplatonism,” in Neoplatonism and Jewish Thought, ed. Lenn E. Goodman (Albany: State University of New York Press, 1992), 274–298; Moshe Idel, “On Binary ‘Beginnings’ in Kabbalah-Scholarship,” Aporemata 5 (2001): 313–337, at 322–323 and n. 23, 326; and E. R. Wolfson, “Nihilating Nonground and the Temporal Sway of Becoming,” Angelaki: Journal of the Theoretical Humanities 17, no. 3 (2012): 31–45. Already Rudolf Otto had noted the “positive quality” or attribute of the supreme being that is called “nothingness,” beyond the negation of via negativa. Rudolf Otto, The Idea of the Holy, trans. John W. Harvey (London: Oxford University Press, 1923), 29–30. See also Porat, “Founding of the Circle,” 51–52. Sandra Valabregue-Perry had already used the term “positive theology” to denote this positive dimension of ʾEin Sof in Concealed and Revealed: ‘Ein Sof’ in Theosophic Kabbalah [Hebrew] (Los Angeles: Cherub, 2010). I extend her term to include the complete ontological framework and language in general, and thank her for our discussion. The linguistic theory presented here is based on two essays: Scholem, “The Name of God”; and Moshe Idel, “Reification of Language in Jewish Mysticism,” in Mysticism and Language, ed. Steven T. Katz (New York: Oxford University Press, 1992), 42–79. See also near n. 72 above, and n. 141 below.

Elliot R. Wolfson, “Negative Theology and Positive Assertion in the Early Kabbalah,” Daʿat 32–33 (1994): v–xxii; Daniel C. Matt, “ ‘Ayin’: The Concept of Nothingness in Jewish Mysticism,” in The Problem of Pure Consciousness: Mysticism and Philosophy, ed. Robert K. C. Forman (Oxford: Oxford University Press, 1990), 121–159; Steven T. Katz, “Utterance and Ineffability in Jewish Neoplatonism,” in Neoplatonism and Jewish Thought, ed. Lenn E. Goodman (Albany: State University of New York Press, 1992), 274–298; Moshe Idel, “On Binary ‘Beginnings’ in Kabbalah-Scholarship,” Aporemata 5 (2001): 313–337, at 322–323 and n. 23, 326; and E. R. Wolfson, “Nihilating Nonground and the Temporal Sway of Becoming,” Angelaki: Journal of the Theoretical Humanities 17, no. 3 (2012): 31–45. Already Rudolf Otto had noted the “positive quality” or attribute of the supreme being that is called “nothingness,” beyond the negation of via negativa. Rudolf Otto, The Idea of the Holy, trans. John W. Harvey (London: Oxford University Press, 1923), 29–30. See also Porat, “Founding of the Circle,” 51–52. Sandra Valabregue-Perry had already used the term “positive theology” to denote this positive dimension of ʾEin Sof in Concealed and Revealed: ‘Ein Sof’ in Theosophic Kabbalah [Hebrew] (Los Angeles: Cherub, 2010). I extend her term to include the complete ontological framework and language in general, and thank her for our discussion. The linguistic theory presented here is based on two essays: Scholem, “The Name of God”; and Moshe Idel, “Reification of Language in Jewish Mysticism,” in Mysticism and Language, ed. Steven T. Katz (New York: Oxford University Press, 1992), 42–79. See also near n. 72 above, and n. 141 below.)| false
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See Porat, “The Linguistic Form,” 35–36.

See Porat, “The Linguistic Form,” 35–36.)| false
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See Porat, “Founding of the Circle,” 179, 284–287, 304, 344–345.

See Porat, “Founding of the Circle,” 179, 284–287, 304, 344–345.)| false
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Pedaya, Vision and Speech, 97–99.

Pedaya, Vision and Speech, 97–99.)| false
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Roman Jakobson, “Linguistics and Poetics,” in Style in Language, ed. Thomas A. Sebeok (Cambridge: M.I.T., 1960), 350–377 at 356. The binary extrovertive pattern posits the unity of Spirit and Tongue at the beginning of the inquiry, whereas Benjamin sees it as a fundamental paradox, although his linguistic theory provides a solution to that paradox. See Benjamin, “On Language as Such,” 252. As I noted above, near n. 78, the origin or source is absent from modern linguistic theories. In MhḤ it is the substratum, the background or the grounded foundation, as the primordial ether that allows the equal strengthening of the two opposite fountains, of light and of darkness.

Roman Jakobson, “Linguistics and Poetics,” in Style in Language, ed. Thomas A. Sebeok (Cambridge: M.I.T., 1960), 350–377 at 356. The binary extrovertive pattern posits the unity of Spirit and Tongue at the beginning of the inquiry, whereas Benjamin sees it as a fundamental paradox, although his linguistic theory provides a solution to that paradox. See Benjamin, “On Language as Such,” 252. As I noted above, near n. 78, the origin or source is absent from modern linguistic theories. In MhḤ it is the substratum, the background or the grounded foundation, as the primordial ether that allows the equal strengthening of the two opposite fountains, of light and of darkness.)| false
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