Georges Vajda, Judah ben Nissim Ibn Malka, philosophe juif marocain, Paris, Larose, 1954.

Georges Vajda, Judah ben Nissim Ibn Malka, philosophe juif marocain, Paris, Larose, 1954.)| false
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Amos Goldreich, “The Theology of the ʿIyyun Circle and a Possible Source of the Term ‘Aḥdut Shava’,” Jerusalem Studies in Jewish Thought 6.3-4 (1987), pp. 141-156 [Hebrew]; Sara O. Heller-Wilensky, ‘The First Created Being in Early Kabbalah and Isma⁠ʾílian Source”, Binah 3 (1994), pp. 65-77 (published first in Hebrew in 1989); Yehuda Liebes, “Shlomo Pines and Kabbalah Research”, Jerusalem Studies in Jewish Thought 9 (1990), pp. 21-22 [Hebrew]. See also Sara O. Heller-Wilensky, “Messianism, Eschatology and Utopia in the Philosophical-Mystical Stream of Thirteen Century Kabbalah,” in Messianism and Eschatology—a Collection of Essays, ed. Z. Baras, Jerusalem Merkaz Zalman Shazar, 1984, p. 230, n. 38a [Hebrew]; Joseph Dan, History of Jewish Mysticism and Esotericism, vol. 9: Kabbalists in Spain in the Thirteen Century, Jerusalem, Merkaz Zalman Shazar, 2013, pp. 286-288 [Hebrew]. See now the new contribution of Michael Ebstein and Tzahi Weiss, “A Drama in Heaven: ‘Emanation on the Left’ in Kabbalah and a Parallel Cosmogonic Myth in Ismaʿili Literature”. History of Religions 55. 2 (2015), pp. 148-171.

Amos Goldreich, “The Theology of the ʿIyyun Circle and a Possible Source of the Term ‘Aḥdut Shava’,” Jerusalem Studies in Jewish Thought 6.3-4 (1987), pp. 141-156 [Hebrew]; Sara O. Heller-Wilensky, ‘The First Created Being in Early Kabbalah and Isma⁠ʾílian Source”, Binah 3 (1994), pp. 65-77 (published first in Hebrew in 1989); Yehuda Liebes, “Shlomo Pines and Kabbalah Research”, Jerusalem Studies in Jewish Thought 9 (1990), pp. 21-22 [Hebrew]. See also Sara O. Heller-Wilensky, “Messianism, Eschatology and Utopia in the Philosophical-Mystical Stream of Thirteen Century Kabbalah,” in Messianism and Eschatology—a Collection of Essays, ed. Z. Baras, Jerusalem Merkaz Zalman Shazar, 1984, p. 230, n. 38a [Hebrew]; Joseph Dan, History of Jewish Mysticism and Esotericism, vol. 9: Kabbalists in Spain in the Thirteen Century, Jerusalem, Merkaz Zalman Shazar, 2013, pp. 286-288 [Hebrew]. See now the new contribution of Michael Ebstein and Tzahi Weiss, “A Drama in Heaven: ‘Emanation on the Left’ in Kabbalah and a Parallel Cosmogonic Myth in Ismaʿili Literature”. History of Religions 55. 2 (2015), pp. 148-171.)| false
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Moshe Idel, “The Sefirot above the Sefirot”, Tarbiz—a Quarterly for Jewish Studies 51.2 (1982) [Hebrew], pp. 270-274; idem, “Jewish Mysticism and Islamic Mysticism”, Maḥanaim—A Quarterly for Studies in Jewish Thought and Culture 1 (1992), p. 29 [Hebrew]; Martelle Gavarin, “The Conception of Time in the Works of Rabbi ʿAzriel,” Jerusalem Studies in Jewish Thought 6.3-4 (1987), p. 318 [Hebrew]; Pedaya, Nahmanides, pp. 21-23, 39-40. See also Harvey J. Hames, “A Seal Within a Seal: The Imprint of Sufism in Abraham Abulafia’s Teachings,” Medieval Encounters 12.2 (2006), pp. 171-172; Hava Tirosh-Samuelson, “Kabbalah and Science in the Middle Ages: Preliminary Remarks,” in Science in Medieval Jewish Cultures, ed. Gad Freudenthal, Science in Medieval Jewish Cultures, New-York, Cambridge University Press, 2011, p. 497; Shlomo Pines, “Shīʿite Terms and Conceptions in Judah Halevi’s Kuzari”, Jerusalem Studies in Arabic and Islam 2 (1980), pp. 243-247. Shlomo Pines made a pioneering contribution to research in the connections between Shīʿī thought (especially Ismāʿīlī thought) and Jewish thought of the Middle Ages. He also sought to encourage his students to continue to develop this direction of research.

Moshe Idel, “The Sefirot above the Sefirot”, Tarbiz—a Quarterly for Jewish Studies 51.2 (1982) [Hebrew], pp. 270-274; idem, “Jewish Mysticism and Islamic Mysticism”, Maḥanaim—A Quarterly for Studies in Jewish Thought and Culture 1 (1992), p. 29 [Hebrew]; Martelle Gavarin, “The Conception of Time in the Works of Rabbi ʿAzriel,” Jerusalem Studies in Jewish Thought 6.3-4 (1987), p. 318 [Hebrew]; Pedaya, Nahmanides, pp. 21-23, 39-40. See also Harvey J. Hames, “A Seal Within a Seal: The Imprint of Sufism in Abraham Abulafia’s Teachings,” Medieval Encounters 12.2 (2006), pp. 171-172; Hava Tirosh-Samuelson, “Kabbalah and Science in the Middle Ages: Preliminary Remarks,” in Science in Medieval Jewish Cultures, ed. Gad Freudenthal, Science in Medieval Jewish Cultures, New-York, Cambridge University Press, 2011, p. 497; Shlomo Pines, “Shīʿite Terms and Conceptions in Judah Halevi’s Kuzari”, Jerusalem Studies in Arabic and Islam 2 (1980), pp. 243-247. Shlomo Pines made a pioneering contribution to research in the connections between Shīʿī thought (especially Ismāʿīlī thought) and Jewish thought of the Middle Ages. He also sought to encourage his students to continue to develop this direction of research.)| false
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Scholem, The Kabbalah of Sefer ha-Temunah, pp. 1-84; idem, Beginnings, pp. 176-193; idem, Origins, pp. 460-474; idem, Kabbalah, Jerusalem, Keter, 1974, pp. 52, 112, 120-122, 336. On Sefer ha-Temuna see also Nicolas Séd, “Le Sefer ha-Temunah et la doctrine des cycles cosmiques,” Revue des Etudes Juives, 126 (1967), pp. 399-415. Late in his life Scholem admitted his error regarding the early dating of Sefer ha-Temuna. A correction that he made by hand was entered in the English translation from the German edition of his book on the origins of the Kabbalah, which was published a few years after his death. See Scholem, Origins, pp. 460-461, n. 233 (as well as the comments by R. J. Z. Werblowsky, the editor of the English edition, pp. xiii-xiv in the introduction).

Scholem, The Kabbalah of Sefer ha-Temunah, pp. 1-84; idem, Beginnings, pp. 176-193; idem, Origins, pp. 460-474; idem, Kabbalah, Jerusalem, Keter, 1974, pp. 52, 112, 120-122, 336. On Sefer ha-Temuna see also Nicolas Séd, “Le Sefer ha-Temunah et la doctrine des cycles cosmiques,” Revue des Etudes Juives, 126 (1967), pp. 399-415. Late in his life Scholem admitted his error regarding the early dating of Sefer ha-Temuna. A correction that he made by hand was entered in the English translation from the German edition of his book on the origins of the Kabbalah, which was published a few years after his death. See Scholem, Origins, pp. 460-461, n. 233 (as well as the comments by R. J. Z. Werblowsky, the editor of the English edition, pp. xiii-xiv in the introduction).)| false
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Scholem, Beginnings, p. 177.

Scholem, Beginnings, p. 177.)| false
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Moshe Idel, “The Kabbalah in Byzantium: Preliminary Remarks,” in Jews in Byzantium: Dialectics of Minority and Majority Cultures, eds. R. Bonfil; O. Irshai; G. G. Stroumsa and R. Talgam, Leiden, Brill, 2012, pp. 677-686, 691-693.

Moshe Idel, “The Kabbalah in Byzantium: Preliminary Remarks,” in Jews in Byzantium: Dialectics of Minority and Majority Cultures, eds. R. Bonfil; O. Irshai; G. G. Stroumsa and R. Talgam, Leiden, Brill, 2012, pp. 677-686, 691-693.)| false
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Efraim Gottlieb, The Kabbalah in the Writings of R. Baḥya Ben Asher Ibn Ḥalawa, Jerusalem, Qiryat Sefer, 1970, pp. 233-237 [Hebrew]; idem, Studies in the Kabbalah Literature, Tel-Aviv, Bet ha-Sefer le-madaʿe ha-Yahadut, 1976, pp. 24-25, 332-339 [Hebrew]. Working outside the academia, Israel Weinstock published in the same period his studies on the subject of the doctrine of Sabbatical cycles. See Israel Weinstock, In the Circles of Revelation and Concealment: Studies in the History of Philosophy and Esoterism, Jerusalem, Mossad ha-Rav Kook, 1969, pp. 151-241 [Hebrew].

Efraim Gottlieb, The Kabbalah in the Writings of R. Baḥya Ben Asher Ibn Ḥalawa, Jerusalem, Qiryat Sefer, 1970, pp. 233-237 [Hebrew]; idem, Studies in the Kabbalah Literature, Tel-Aviv, Bet ha-Sefer le-madaʿe ha-Yahadut, 1976, pp. 24-25, 332-339 [Hebrew]. Working outside the academia, Israel Weinstock published in the same period his studies on the subject of the doctrine of Sabbatical cycles. See Israel Weinstock, In the Circles of Revelation and Concealment: Studies in the History of Philosophy and Esoterism, Jerusalem, Mossad ha-Rav Kook, 1969, pp. 151-241 [Hebrew].)| false
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Paul P. Kraus, “Hebräische und syrische Zitate in ismāʿīlitischen Schriften”, Der Islam 19 (1931), p. 262.

Paul P. Kraus, “Hebräische und syrische Zitate in ismāʿīlitischen Schriften”, Der Islam 19 (1931), p. 262.)| false
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Georges Vajda, “Les lettres et les sons de la langue arabe d’après Abū Ḥātim al-Rāzī”, Arabica 8.2 (1961), pp. 113-130; Heinz Halm, Kosmolgie und Heilslehre der Frühen Ismāʿīliyya, Wiesbaden, Steiner, 1978, pp. 39, 48-50, 52, 57, 64-65; idem, “The Cosmology of the pre-Fatimid Ismāʿīliyya”, in Mediaeval Ismaʿili History and Thought, ed. F. Daftary, Cambridge, Cambridge University Press, 1996, pp. 79-80; Steven M. Wasserstrom, “Further Thoughts on the Origins of ‘Sefer Yeṣirah’,” Aleph 2 (2002), pp., 206-211, 215-220; De Smet, La quiétude de l’intellect, pp. 302-304. See also Steven M. Wasserstrom, “Sefer Yeṣira and Early Islam: A Reappraisal”, Journal of Jewish Thought and Philosophy 3.1 (1993), pp. 1-30 for the claim that Sefer Yeṣirah itself was written in the ninth century in a milieu close to that of early Shīʿī Islam, the same milieu from which Ismāʿīlism sprung.

Georges Vajda, “Les lettres et les sons de la langue arabe d’après Abū Ḥātim al-Rāzī”, Arabica 8.2 (1961), pp. 113-130; Heinz Halm, Kosmolgie und Heilslehre der Frühen Ismāʿīliyya, Wiesbaden, Steiner, 1978, pp. 39, 48-50, 52, 57, 64-65; idem, “The Cosmology of the pre-Fatimid Ismāʿīliyya”, in Mediaeval Ismaʿili History and Thought, ed. F. Daftary, Cambridge, Cambridge University Press, 1996, pp. 79-80; Steven M. Wasserstrom, “Further Thoughts on the Origins of ‘Sefer Yeṣirah’,” Aleph 2 (2002), pp., 206-211, 215-220; De Smet, La quiétude de l’intellect, pp. 302-304. See also Steven M. Wasserstrom, “Sefer Yeṣira and Early Islam: A Reappraisal”, Journal of Jewish Thought and Philosophy 3.1 (1993), pp. 1-30 for the claim that Sefer Yeṣirah itself was written in the ninth century in a milieu close to that of early Shīʿī Islam, the same milieu from which Ismāʿīlism sprung.)| false
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Henry Corbin, Cyclical Time and Ismaili Gnosis, London, Kegan Paul, 1983. See also idem, History of Islamic Philosophy, London, Kegan Paul, 1993, pp. 84-90.

Henry Corbin, Cyclical Time and Ismaili Gnosis, London, Kegan Paul, 1983. See also idem, History of Islamic Philosophy, London, Kegan Paul, 1993, pp. 84-90.)| false
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In this context see Daniel De Smet, “Éléments chrétiens dans l’ismaélisme yéménite sous les derniers Fatimides: le problème de la gnose ṭayyibite”, in L’Egypte fatimide son art et son histoire, ed. M. Barrucand, Paris, Presses de l’Université de Paris-Sorbonne, 1999, p. 47. For a separate discussion of cyclical conception of time in the literature of the Ṭayyibī and Nizārī streams, see Farhad Daftary, The Ismāʿilīs: Their History and Doctrines2, Cambridge, Cambridge University Press, 2007, pp. 269-275 (on Ṭayyibī), pp. 380-382 (on Nizārī). See also Daniel De Smet, La Philosophie ismaélienne: un ésotérisme chiite entre néoplatonisme et gnose, Paris, Les Éditions du Cerf, 2012 pp. 157-168 (on Ṭayyibī); Christian Jambet. “Appendix: A Philosophical Commentary”, in Paradise of Submission: A Medieval Treatise on Ismaili Thought. A New Persian Edition and English Translation of Naṣīr al-Dīn Ṭūsīʾs Rawḍa-yi taslīm, ed. and tr. S. J. Badakhchani, London, 2005, pp. 234-242 (on Nizārī).

In this context see Daniel De Smet, “Éléments chrétiens dans l’ismaélisme yéménite sous les derniers Fatimides: le problème de la gnose ṭayyibite”, in L’Egypte fatimide son art et son histoire, ed. M. Barrucand, Paris, Presses de l’Université de Paris-Sorbonne, 1999, p. 47. For a separate discussion of cyclical conception of time in the literature of the Ṭayyibī and Nizārī streams, see Farhad Daftary, The Ismāʿilīs: Their History and Doctrines², Cambridge, Cambridge University Press, 2007, pp. 269-275 (on Ṭayyibī), pp. 380-382 (on Nizārī). See also Daniel De Smet, La Philosophie ismaélienne: un ésotérisme chiite entre néoplatonisme et gnose, Paris, Les Éditions du Cerf, 2012 pp. 157-168 (on Ṭayyibī); Christian Jambet. “Appendix: A Philosophical Commentary”, in Paradise of Submission: A Medieval Treatise on Ismaili Thought. A New Persian Edition and English Translation of Naṣīr al-Dīn Ṭūsīʾs Rawḍa-yi taslīm, ed. and tr. S. J. Badakhchani, London, 2005, pp. 234-242 (on Nizārī).)| false
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Paul E. Walker, “Eternal Cosmos and the Womb of History: Time in Early Ismaili Thought,” International Journal of Middle East Studies, 9.3 (1978), pp. 355-366; Shin Nomoto, Early Ismāʿīlī Thought on Prophecy According to the Kitāb al-Iṣlāḥ by Abū Ḥātim al-Rāzī (d. ca.322/934-5), PhD dissertation, McGill University, 1999; Farhad Dartary, “Cyclical Time and Sacred History in Medieval Ismaili Thought”, in Continuity and Change in the Realms of Islam: Studies in Honour of Professor Urbain Vermeulen, eds. K. D’hulster and J. Van Steenbergen, Leuven, Peeters, 2008, pp. 151-158; Daniel De Smet, “Adam, premier prophète et législateur? La doctrine chiite des ulū al-ʿazm et la controverse sur la pérennité de la šarīʿa”, in Le shiʿisme imāmite quarante ans après: hommage à Etan Kohlberg, eds. M. A. Amir-Moezzi, M. M. Bar-Asher and S. Hopkins, Turnhout, Brepols, 2009, pp. 187-202.

Paul E. Walker, “Eternal Cosmos and the Womb of History: Time in Early Ismaili Thought,” International Journal of Middle East Studies, 9.3 (1978), pp. 355-366; Shin Nomoto, Early Ismāʿīlī Thought on Prophecy According to the Kitāb al-Iṣlāḥ by Abū Ḥātim al-Rāzī (d. ca.322/934-5), PhD dissertation, McGill University, 1999; Farhad Dartary, “Cyclical Time and Sacred History in Medieval Ismaili Thought”, in Continuity and Change in the Realms of Islam: Studies in Honour of Professor Urbain Vermeulen, eds. K. D’hulster and J. Van Steenbergen, Leuven, Peeters, 2008, pp. 151-158; Daniel De Smet, “Adam, premier prophète et législateur? La doctrine chiite des ulū al-ʿazm et la controverse sur la pérennité de la šarīʿa”, in Le shiʿisme imāmite quarante ans après: hommage à Etan Kohlberg, eds. M. A. Amir-Moezzi, M. M. Bar-Asher and S. Hopkins, Turnhout, Brepols, 2009, pp. 187-202.)| false
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Yves Marquet, “Les Cycles de la souveraineté selon les épîtres des Iḫwān al-Ṣafāʾ”, Studia Islamica 36 (1972), pp. 47-69; idem, La philosophie, xi-xv, pp. 419-428; Godefroid De Callataÿ, Annus Platonicus: A Study of World Cycles in Greek, Latin and Arabic Sources, Louvain, 1996, pp. 137-149; idem, “World Cycles and Geological Changes according to the Brethren of Purity”, in In the Age of al-Fārābī: Arabic Philosophy in the Fourth/Tenth Century, ed. P. Adamson, London, Warburg Institute, 2008, pp. 179-193.

Yves Marquet, “Les Cycles de la souveraineté selon les épîtres des Iḫwān al-Ṣafāʾ”, Studia Islamica 36 (1972), pp. 47-69; idem, La philosophie, xi-xv, pp. 419-428; Godefroid De Callataÿ, Annus Platonicus: A Study of World Cycles in Greek, Latin and Arabic Sources, Louvain, 1996, pp. 137-149; idem, “World Cycles and Geological Changes according to the Brethren of Purity”, in In the Age of al-Fārābī: Arabic Philosophy in the Fourth/Tenth Century, ed. P. Adamson, London, Warburg Institute, 2008, pp. 179-193.)| false
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See Daniel De Smet, “Les Bibliothèques Ismaéliennes Et La Question Du Néoplatonisme Ismaélien”, The Libraries of the Neoplatonists, ed. Cristina D’Ancona, Leiden, Brill, 2007, p. 481; Moshe Idel, Kabbalah: New Perspectives, New Haven, Yale University Press, 1988, pp. 17-20; Abrams, Kabbalistic Manuscripts, pp. 6, 10, 15.

See Daniel De Smet, “Les Bibliothèques Ismaéliennes Et La Question Du Néoplatonisme Ismaélien”, The Libraries of the Neoplatonists, ed. Cristina D’Ancona, Leiden, Brill, 2007, p. 481; Moshe Idel, Kabbalah: New Perspectives, New Haven, Yale University Press, 1988, pp. 17-20; Abrams, Kabbalistic Manuscripts, pp. 6, 10, 15.)| false
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Yves Marquet, “Ikhwān al-ṣafāʾ,” The Encyclopedia of Islam 2, vol. 3, p. 1073.

Yves Marquet, “Ikhwān al-ṣafāʾ,” The Encyclopedia of Islam², vol. 3, p. 1073.)| false
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In this context see Yom Tov Assis, “On the Language and Script of the Jews of Spain as an Expression of Their Religious and Cultural Identity”, Peʿamim—Studies in Oriental Jewry 132 (2012), pp. 66-79, 96 [Hebrew]. Two earlier Hebrew translations of the same epistle seem to be lost: one by certain Rabbi Yoel and the other by Yaʿacov ben Elʿazar (flourished in the first decades of the thirteen century). See Lenn. E. Goodman. and Richard McGregor, (eds. And trans.), The Case of the Animals versus Man before the King of the Jin: An Arabic Critical Edition and English Translation of Epistle 22, Oxford, Oxford University Press, 2009, p. 3.

In this context see Yom Tov Assis, “On the Language and Script of the Jews of Spain as an Expression of Their Religious and Cultural Identity”, Peʿamim—Studies in Oriental Jewry 132 (2012), pp. 66-79, 96 [Hebrew]. Two earlier Hebrew translations of the same epistle seem to be lost: one by certain Rabbi Yoel and the other by Yaʿacov ben Elʿazar (flourished in the first decades of the thirteen century). See Lenn. E. Goodman. and Richard McGregor, (eds. And trans.), The Case of the Animals versus Man before the King of the Jin: An Arabic Critical Edition and English Translation of Epistle 22, Oxford, Oxford University Press, 2009, p. 3.)| false
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See Raphael Jospe, “Ramban (Naḥmanides) and Arabic”, Tarbiz—a Quarterly for Jewish Studies 57.1 (1987), pp. 67-93 [Hebrew]; Mark Verman, The Books of Contemplation: Medieval Jewish Mystical Sources, Albany, State University of New York Press, 1992, pp. 130-131; Moshe Idel, “Ashkenazi Esotericism and Kabbalah in Barcelona,” Hispania Judaica Bulletin 5 (2007), p. 74; Goldreich, “ʿIyyun Circle,” pp. 148-149.

See Raphael Jospe, “Ramban (Naḥmanides) and Arabic”, Tarbiz—a Quarterly for Jewish Studies 57.1 (1987), pp. 67-93 [Hebrew]; Mark Verman, The Books of Contemplation: Medieval Jewish Mystical Sources, Albany, State University of New York Press, 1992, pp. 130-131; Moshe Idel, “Ashkenazi Esotericism and Kabbalah in Barcelona,” Hispania Judaica Bulletin 5 (2007), p. 74; Goldreich, “ʿIyyun Circle,” pp. 148-149.)| false
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See Paul B. Fenton, “The Judeo-Arabic Commentary on ‘Pirqey de-Rabbi Eliʿezer’ by Judah b. Nissim Ibn Malka with a Hebrew Translation and Supercommentary by Isaac b. Samuel of Acre,” Sefunot: Studies and Sources on the History of the Jewish Communities in the East 21 (1993), pp. 115-165 [Hebrew]; Eitan P. Fishbane, As Light Before Dawn: The Inner World of a Medieval Kabbalist, Stanford, Stanford University Press, 2009, pp. 13-12, 30-28, 44-42, 252-259.

See Paul B. Fenton, “The Judeo-Arabic Commentary on ‘Pirqey de-Rabbi Eliʿezer’ by Judah b. Nissim Ibn Malka with a Hebrew Translation and Supercommentary by Isaac b. Samuel of Acre,” Sefunot: Studies and Sources on the History of the Jewish Communities in the East 21 (1993), pp. 115-165 [Hebrew]; Eitan P. Fishbane, As Light Before Dawn: The Inner World of a Medieval Kabbalist, Stanford, Stanford University Press, 2009, pp. 13-12, 30-28, 44-42, 252-259.)| false
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See Sara O. Heller-Wilensky, “Isaac Ibn Laṭif, Philosopher or Kabbalist?”, in Jewish Medieval and Renaissance Studies, ed. A. Altmann, Cambridge-Mass., Harvard University Press, 1967, pp. 185-223; idem, “Messianism”, idem, “The First Created Being”, Gershom Scholem, Kabbalah, Jerusalem, Keter, 1974, pp. 53-54.

See Sara O. Heller-Wilensky, “Isaac Ibn Laṭif, Philosopher or Kabbalist?”, in Jewish Medieval and Renaissance Studies, ed. A. Altmann, Cambridge-Mass., Harvard University Press, 1967, pp. 185-223; idem, “Messianism”, idem, “The First Created Being”, Gershom Scholem, Kabbalah, Jerusalem, Keter, 1974, pp. 53-54.)| false
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Stern, Studies in Early Ismaʿilism, pp. 155-176; Kraemer, Humanism, pp. 165-178; De Callataÿ, Brotherhood, 3-10. The two scholars who have made the greatest effort to date the Ikhwān works are Yves Marquet and Abas Hamdani. Marquet’s research on this subject has led him to the conclusion that Ikhwān works were composed approximately between 900 and 965, whereas Hamdani places the time of their composition to 873-909. See Marquet, “Ikhwān al-ṣafāʾ”, pp. 1072-1073; Hamdani, “Arrangement”, pp. 91-92.

Stern, Studies in Early Ismaʿilism, pp. 155-176; Kraemer, Humanism, pp. 165-178; De Callataÿ, Brotherhood, 3-10. The two scholars who have made the greatest effort to date the Ikhwān works are Yves Marquet and Abas Hamdani. Marquet’s research on this subject has led him to the conclusion that Ikhwān works were composed approximately between 900 and 965, whereas Hamdani places the time of their composition to 873-909. See Marquet, “Ikhwān al-ṣafāʾ”, pp. 1072-1073; Hamdani, “Arrangement”, pp. 91-92.)| false
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See Maribel Fierro, “Bāṭinism in Al-Andalus: Maslama b. Qāsim al-Qurṭubī (d. 353/964), Author of the ‘Rutbat al- Ḥakīm’ and the ‘Ghāyat al-Ḥakīm’ (Picatrix)”, Studia Islamica 84 (1996), pp. 98-109; idem, “Plants, Mary the Copt, Abraham, Donkeys and Knowledge: Again on Bāṭinism During the Umayyad Caliphate in al-Andalus”, in Difference and Dynamism in Islam: Festschrift for Heinz Halm on his 70th Birthday, eds. H. Biesterfeldt and V. Klemm, Würzburg, Ergon, 2012, pp. 125-126, 131, 135, 138-139, 143-144.

See Maribel Fierro, “Bāṭinism in Al-Andalus: Maslama b. Qāsim al-Qurṭubī (d. 353/964), Author of the ‘Rutbat al- Ḥakīm’ and the ‘Ghāyat al-Ḥakīm’ (Picatrix)”, Studia Islamica 84 (1996), pp. 98-109; idem, “Plants, Mary the Copt, Abraham, Donkeys and Knowledge: Again on Bāṭinism During the Umayyad Caliphate in al-Andalus”, in Difference and Dynamism in Islam: Festschrift for Heinz Halm on his 70th Birthday, eds. H. Biesterfeldt and V. Klemm, Würzburg, Ergon, 2012, pp. 125-126, 131, 135, 138-139, 143-144.)| false
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See Farhat Dachraoui, “Ibn Hāniʾ al-Andalusī,” The Encyclopaedia of Islam 2, vol. 3, pp. 785-786.

See Farhat Dachraoui, “Ibn Hāniʾ al-Andalusī,” The Encyclopaedia of Islam², vol. 3, pp. 785-786.)| false
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For example, see Stern, Studies in Early Ismaʿilism, pp. 173-174; De Callataÿ, Brotherhood, pp. 109-111.

For example, see Stern, Studies in Early Ismaʿilism, pp. 173-174; De Callataÿ, Brotherhood, pp. 109-111.)| false
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On this see Michael Ebstein, Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-ʿArabi and the Ismāʿīlī Tradition, Leiden, Brill, 2014, pp. 1-4; Ebstein-Sviri, ‘Letter Mysticism in al-Andalus’, p. 233.

On this see Michael Ebstein, Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-ʿArabi and the Ismāʿīlī Tradition, Leiden, Brill, 2014, pp. 1-4; Ebstein-Sviri, ‘Letter Mysticism in al-Andalus’, p. 233.)| false
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See Pines, “Shīʿite Terms”, p. 229. On the attribution of all the epistles of Ikhwān al-ṣafāʾ to the Imām Aḥmad ibn ʿAbd Allāh by the important fifteenth century Yemenite Ismāʿīlī author Idrīs ʿImād al-Dīn, see Husain F. Hamdani, “Rasä’’il Ikhwän aṣ-Ṣafä’ in the literature of the Ismäʿili Taiyibi Da⁠ʾwat,” Der Islam 20 (1932), pp. 292-294.

See Pines, “Shīʿite Terms”, p. 229. On the attribution of all the epistles of Ikhwān al-ṣafāʾ to the Imām Aḥmad ibn ʿAbd Allāh by the important fifteenth century Yemenite Ismāʿīlī author Idrīs ʿImād al-Dīn, see Husain F. Hamdani, “Rasä’’il Ikhwän aṣ-Ṣafä’ in the literature of the Ismäʿili Taiyibi Da⁠ʾwat,” Der Islam 20 (1932), pp. 292-294.)| false
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Marquet, La philosophie, pp. 383-403.

Marquet, La philosophie, pp. 383-403.)| false
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Carmela Baffioni, “Uso e rielaborazione degli autori classici nella Risāla al-ğāmiʿa”, in La diffusione dell’eredita classica nell’età tardoantica e medieval, ed. Alfredo Valvo, Alessandria, Edizioni dell’Orso, 1997, p. 1. For another recent article dedicated to the al-Jāmiʿa see Paola Carusi, “Alchimia islamica e felicità nel Risala gamiʿa inalterabilità delle sostanze e pace dell’anima”, in Le felicità nel Medioevo: atti del convegno della Società Italiana per lo Studio del Pensiero Medievale, eds. M. Betteini and F. D. Paparella, Louvain-la-Neuve, Fédération internationale des instituts d’études médiévales, 2005, pp. 277-296.

Carmela Baffioni, “Uso e rielaborazione degli autori classici nella Risāla al-ğāmiʿa”, in La diffusione dell’eredita classica nell’età tardoantica e medieval, ed. Alfredo Valvo, Alessandria, Edizioni dell’Orso, 1997, p. 1. For another recent article dedicated to the al-Jāmiʿa see Paola Carusi, “Alchimia islamica e felicità nel Risala gamiʿa inalterabilità delle sostanze e pace dell’anima”, in Le felicità nel Medioevo: atti del convegno della Società Italiana per lo Studio del Pensiero Medievale, eds. M. Betteini and F. D. Paparella, Louvain-la-Neuve, Fédération internationale des instituts d’études médiévales, 2005, pp. 277-296.)| false
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Scholem, Kabbalah, pp. 49-50.

Scholem, Kabbalah, pp. 49-50.)| false
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Pedaya, Nahmanides, pp. 19, 32, 209-210, 327, 401, 405, 413. In the thought of Nahmanides, the cyclical principle of the return of things to their initial state, a formative principle of the Kabbalistic doctrine of Sabbatical cycles, received wonderful expression in his interpretation of the halacha that begins Sefer Yeṣirah. The first letter in the Torah is a beit, and the last letter is a lamed, spelling the word “bal” (here, cessation). According to Nahmanides, this combination alludes to the overturning of the divine will of the Creator, in turning back from the direction of expansion and creation to the direction of retraction and the return of things to their original state. See Gershom Scholem, Studies in Kabbalah [i], Tel-Aviv, ʿAm ʿOved, 1998, pp. 87-88 [Hebrew]; Moshe Idel, Rabbi Menahem Recanati The Kabbalist, vol. 1, Tel-Aviv, Schocken, 1998, pp. 89-90 [Hebrew], and also on this matter Scholem, Origins, p. 449; Pedaya, Nahmanides, pp. 235-236, 282-283, 400-401; Halbertal, By the Way of Truth, pp. 213-214.

Pedaya, Nahmanides, pp. 19, 32, 209-210, 327, 401, 405, 413. In the thought of Nahmanides, the cyclical principle of the return of things to their initial state, a formative principle of the Kabbalistic doctrine of Sabbatical cycles, received wonderful expression in his interpretation of the halacha that begins Sefer Yeṣirah. The first letter in the Torah is a beit, and the last letter is a lamed, spelling the word “bal” (here, cessation). According to Nahmanides, this combination alludes to the overturning of the divine will of the Creator, in turning back from the direction of expansion and creation to the direction of retraction and the return of things to their original state. See Gershom Scholem, Studies in Kabbalah [i], Tel-Aviv, ʿAm ʿOved, 1998, pp. 87-88 [Hebrew]; Moshe Idel, Rabbi Menahem Recanati The Kabbalist, vol. 1, Tel-Aviv, Schocken, 1998, pp. 89-90 [Hebrew], and also on this matter Scholem, Origins, p. 449; Pedaya, Nahmanides, pp. 235-236, 282-283, 400-401; Halbertal, By the Way of Truth, pp. 213-214.)| false
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Scholem, Kabbalah, pp. 61-62.

Scholem, Kabbalah, pp. 61-62.)| false
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Moshe Idel, “Some Concepts of Time and History in Kabbalah”, in Jewish History and Jewish Memory: Essays in Honor of Yosef Yerushalmi, eds. E. Carlebach, J. M. Efron and D. N. Myers, Hanover-Mass., University Press of New England, 1998, p. 168; idem, “Jubilee”, p. 215; idem, “Kabbalah in Byzantium”, pp. 682-686, 693-691; Scholem, Kabbalah, p. 62; Pedaya, Nahmanides, p. 111. The Kabbalah scholar Yehuda Liebes consider these two Kabbalists as well as Baḥya Ben Asher among the Sefer ha-Zohar (The Book of Splendor) circle of authors. See Yehuda Liebes, Studies in the Zohar, Albany, State University of New York Press, pp. 1993, 90-95, 126-134.

Moshe Idel, “Some Concepts of Time and History in Kabbalah”, in Jewish History and Jewish Memory: Essays in Honor of Yosef Yerushalmi, eds. E. Carlebach, J. M. Efron and D. N. Myers, Hanover-Mass., University Press of New England, 1998, p. 168; idem, “Jubilee”, p. 215; idem, “Kabbalah in Byzantium”, pp. 682-686, 693-691; Scholem, Kabbalah, p. 62; Pedaya, Nahmanides, p. 111. The Kabbalah scholar Yehuda Liebes consider these two Kabbalists as well as Baḥya Ben Asher among the Sefer ha-Zohar (The Book of Splendor) circle of authors. See Yehuda Liebes, Studies in the Zohar, Albany, State University of New York Press, pp. 1993, 90-95, 126-134.)| false
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Scholem, Beginnings, p. 192; idem, Origins, p. 474; Pedaya, Nahmanides, pp. 209-210, 212.

Scholem, Beginnings, p. 192; idem, Origins, p. 474; Pedaya, Nahmanides, pp. 209-210, 212.)| false
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Ian R. Netton, Allāh Transcendent: Studies in the Structure and Semiotics of Islamic Philosophy, Theology and Cosmology, London, Routledge, 1989, pp. 17-44; Halbertal, By the Way of Truth, pp. 14-16, 179, 218, 351-350.

Ian R. Netton, Allāh Transcendent: Studies in the Structure and Semiotics of Islamic Philosophy, Theology and Cosmology, London, Routledge, 1989, pp. 17-44; Halbertal, By the Way of Truth, pp. 14-16, 179, 218, 351-350.)| false
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Scholem, Kabbalah, pp. 96-102, 145, 152-153.

Scholem, Kabbalah, pp. 96-102, 145, 152-153.)| false
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Michael Ebstein, “The Word of God and the Divine Will: Ismāʿīlī Traces in Andalusī Mysticism”, Jerusalem Studies in Arabic and Islam 39 (2012), pp. 262-267.

Michael Ebstein, “The Word of God and the Divine Will: Ismāʿīlī Traces in Andalusī Mysticism”, Jerusalem Studies in Arabic and Islam 39 (2012), pp. 262-267.)| false
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Scholem, Kabbalah, pp. 96-116; see ibid., p. 108 on the division between the three upper sefirot and the seven “sefirot of the building” below them, a division which is of great importance in the context of the Sabbatical cycles doctrine. See De Smet, La quiétude de l’intellect, p. 306 for the parallel between this Kabbalistic division and the inner division of the ten intellects in the doctrine of Ḥamīd al-Dīn al-Kirmānī.

Scholem, Kabbalah, pp. 96-116; see ibid., p. 108 on the division between the three upper sefirot and the seven “sefirot of the building” below them, a division which is of great importance in the context of the Sabbatical cycles doctrine. See De Smet, La quiétude de l’intellect, p. 306 for the parallel between this Kabbalistic division and the inner division of the ten intellects in the doctrine of Ḥamīd al-Dīn al-Kirmānī.)| false
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In this context see Goldreich, “ʿIyyun Circle,” pp. 145-155; De Smet, La quiétude de l’intellect, p. 307, n. 472; Nomoto, Early Ismāʿīlī Thought, pp. 225-229, 232-236.

In this context see Goldreich, “ʿIyyun Circle,” pp. 145-155; De Smet, La quiétude de l’intellect, p. 307, n. 472; Nomoto, Early Ismāʿīlī Thought, pp. 225-229, 232-236.)| false
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See for example, Maʿarekhet ha-Elohut, p. 321; Meʾirat ʿEynayim, p. 168, ll. 3-5; in addition, the Feast of Tabernacles has special importance, as it deviates from the weekly pattern and finishes on Shemini ʿAṣeret (The Assembly of the Eighth Day). This assembly is a symbol of the great Jubilee, where everything is stopped (neʿeṣar). See Moshe Ben Naḥman (Nachamnides), Perush ha-Ramban ʿal ha-Torah (Nahmanides’ Commentary on the Torah), ed. Chaim Dov Chavel, 2 vols, Jerusalem, Mosad ha-Rav Kook, 1959, Lev 23, 36 (p. 157). See also Henoch. Ramban, pp. 384-386.

See for example, Maʿarekhet ha-Elohut, p. 321; Meʾirat ʿEynayim, p. 168, ll. 3-5; in addition, the Feast of Tabernacles has special importance, as it deviates from the weekly pattern and finishes on Shemini ʿAṣeret (The Assembly of the Eighth Day). This assembly is a symbol of the great Jubilee, where everything is stopped (neʿeṣar). See Moshe Ben Naḥman (Nachamnides), Perush ha-Ramban ʿal ha-Torah (Nahmanides’ Commentary on the Torah), ed. Chaim Dov Chavel, 2 vols, Jerusalem, Mosad ha-Rav Kook, 1959, Lev 23, 36 (p. 157). See also Henoch. Ramban, pp. 384-386.)| false
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Gerald J. Blidstein, “Yovel: Ideology and History in Rabbinic Law,” in Millenarismi nella cultura contemporanea—con un’appendice su yovel ebraico e giubileo Cristiano, ed. E.I. Rambaldi, Milano, Franco Angel, 2000, pp. 187-198.

Gerald J. Blidstein, “Yovel: Ideology and History in Rabbinic Law,” in Millenarismi nella cultura contemporanea—con un’appendice su yovel ebraico e giubileo Cristiano, ed. E.I. Rambaldi, Milano, Franco Angel, 2000, pp. 187-198.)| false
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Idel, “Jubilee”, pp. 231-232; Pedaya, Nahmanides, pp. 381-382.

Idel, “Jubilee”, pp. 231-232; Pedaya, Nahmanides, pp. 381-382.)| false
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Pedaya, Nahmanides, pp. 18-20, 31, 380-382, 451; idem, “The Great Mother”, pp. 312, 327. An interesting expression of the emancipatory aspect of the doctrine of Sabbatical cycles can be found in the negative meaning given to the term temura/temurot [change/changes] in the thinking of Yosef Ben Shalom Ashkenazi. For him this term not only connects with the specific meaning of the transmigration of souls in bodies, but also with the more general meaning of processes of composition and decomposition in the matter. For him, redemption it grasped as “departure from the darkness of change.” Full redemption such as this can only be attained at the great Jubilee, in the general process of the elevation to the sefira of Binah that is beyond any change. See Perush le-Farashat Bereshit, pp. 46, ll. 11-47, l. 1; 49, ll. 4-5; 72, ll. 8-22.

Pedaya, Nahmanides, pp. 18-20, 31, 380-382, 451; idem, “The Great Mother”, pp. 312, 327. An interesting expression of the emancipatory aspect of the doctrine of Sabbatical cycles can be found in the negative meaning given to the term temura/temurot [change/changes] in the thinking of Yosef Ben Shalom Ashkenazi. For him this term not only connects with the specific meaning of the transmigration of souls in bodies, but also with the more general meaning of processes of composition and decomposition in the matter. For him, redemption it grasped as “departure from the darkness of change.” Full redemption such as this can only be attained at the great Jubilee, in the general process of the elevation to the sefira of Binah that is beyond any change. See Perush le-Farashat Bereshit, pp. 46, ll. 11-47, l. 1; 49, ll. 4-5; 72, ll. 8-22.)| false
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Pedaya, Nahmanides, pp. 33-36, 412-413. See the epithet “teshuvah” [return, repentance] as a common term for the sefira of Binah in the framework of the Kabbalistic doctrine of Sabbatical cycles, as an epithet which points to the identification of this sefirah as the source and goal of the movement of return to the source.

Pedaya, Nahmanides, pp. 33-36, 412-413. See the epithet “teshuvah” [return, repentance] as a common term for the sefira of Binah in the framework of the Kabbalistic doctrine of Sabbatical cycles, as an epithet which points to the identification of this sefirah as the source and goal of the movement of return to the source.)| false
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Moshe Idel, “Sabbath: On the Concepts of Time in Jewish Mysticism”, in Sabbath: Idea, History, Reality, ed. G. J. Blidstein, Ben-Gurion University of the Negev Press, Beer-Sheva, 2004, pp. 58-59.

Moshe Idel, “Sabbath: On the Concepts of Time in Jewish Mysticism”, in Sabbath: Idea, History, Reality, ed. G. J. Blidstein, Ben-Gurion University of the Negev Press, Beer-Sheva, 2004, pp. 58-59.)| false
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David Pingree, The Thousands of Abū Maʿshar, London, Warburg Institute, 1968, pp. 27-28. Behind the reference, typical of the astrological view under discussion, to the cyclical conjunction of heavenly bodies as the original point of departure, the return to which is a return to the point of the original position in the heavenly realm, lies the aforementioned heuristic tool. This should be taken into account in this respect, in order to avoid erroneous identification of the concept of the original position in the astrological approach, with the concept of creation or origination in the theological sense as the point of beginning of creation and time.

David Pingree, The Thousands of Abū Maʿshar, London, Warburg Institute, 1968, pp. 27-28. Behind the reference, typical of the astrological view under discussion, to the cyclical conjunction of heavenly bodies as the original point of departure, the return to which is a return to the point of the original position in the heavenly realm, lies the aforementioned heuristic tool. This should be taken into account in this respect, in order to avoid erroneous identification of the concept of the original position in the astrological approach, with the concept of creation or origination in the theological sense as the point of beginning of creation and time.)| false
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Gad Freudenthal, “Cosmology: The Heavenly Bodies”, in The Cambridge History of Jewish Philosophy: From Antiquity through the Seventeenth Century, eds. S. Nadler and T. Rudavsky, Cambridge, Cambridge University Press, 2009, p. 302.

Gad Freudenthal, “Cosmology: The Heavenly Bodies”, in The Cambridge History of Jewish Philosophy: From Antiquity through the Seventeenth Century, eds. S. Nadler and T. Rudavsky, Cambridge, Cambridge University Press, 2009, p. 302.)| false
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Freudenthal, “Cosmology ”, pp. 304-309.

Freudenthal, “Cosmology ”, pp. 304-309.)| false
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See Pedaya, Nahmanides, pp. 16-17, 92-93 for the background of the six-seventh pattern in Jewish thought.

See Pedaya, Nahmanides, pp. 16-17, 92-93 for the background of the six-seventh pattern in Jewish thought.)| false
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See Marquet, “Les Cycles”, pp. 61-69; De Callataÿ, “Astrology and Prophecy”, idem, Brotherhood, pp. 41-58.

See Marquet, “Les Cycles”, pp. 61-69; De Callataÿ, “Astrology and Prophecy”, idem, Brotherhood, pp. 41-58.)| false
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Pedaya, Nahmanides, pp. 317-320.

Pedaya, Nahmanides, pp. 317-320.)| false
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Freudenthal, “Cosmology”, pp. 312-318.

Freudenthal, “Cosmology”, pp. 312-318.)| false
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Gavarin, “Conception of Time”, pp. 312-313.

Gavarin, “Conception of Time”, pp. 312-313.)| false
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Regarding the Kabbalists, see Pedaya, Nahmanides, pp. 32-33.

Regarding the Kabbalists, see Pedaya, Nahmanides, pp. 32-33.)| false
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De Callataÿ, Brotherhood, p. 30.

De Callataÿ, Brotherhood, p. 30.)| false
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Ibid., p. 306.

Callahan, Four Views of Time, pp. 90-91; Smith, “Eternity and Time”, p. 202.

Callahan, Four Views of Time, pp. 90-91; Smith, “Eternity and Time”, p. 202.)| false
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Smith, “Eternity and Time”, p. 199.

Smith, “Eternity and Time”, p. 199.)| false
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Ibid., pp. 210-211.

Arthur H. Armstrong, “Gnosis and Greek Philosophy”, in Gnosis: Festschrift für Hans Jonas, eds. U. Bianchi et al., Göttingen, Vandenhoeck und Ruprecht, 1978, pp. 95-97, 117-122; idem, “Plotinus”, p. 263.

Arthur H. Armstrong, “Gnosis and Greek Philosophy”, in Gnosis: Festschrift für Hans Jonas, eds. U. Bianchi et al., Göttingen, Vandenhoeck und Ruprecht, 1978, pp. 95-97, 117-122; idem, “Plotinus”, p. 263.)| false
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Daniel De Smet, “Al-Fārābī᾿s Influence on Hamīd al-Dīn al-Kirmānī’s Theory of Intellect and Soul”, in In the Age of al-Fārābī: Arabic Philosophy in the Fourth/Tenth Century, ed. P. Adamson, London, Warburg Institute, 2008, pp. 144-145. For a different interpretation of al-Ḥāmidī’s relation to al-Kirmānī Tatsuya Kikuchi, “The Resurrection of Ismāʿīlī Myth in Twelfth-Century Yemen”, Israq 4 (2013), pp. 353-359.

Daniel De Smet, “Al-Fārābī᾿s Influence on Hamīd al-Dīn al-Kirmānī’s Theory of Intellect and Soul”, in In the Age of al-Fārābī: Arabic Philosophy in the Fourth/Tenth Century, ed. P. Adamson, London, Warburg Institute, 2008, pp. 144-145. For a different interpretation of al-Ḥāmidī’s relation to al-Kirmānī Tatsuya Kikuchi, “The Resurrection of Ismāʿīlī Myth in Twelfth-Century Yemen”, Israq 4 (2013), pp. 353-359.)| false
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Pedaya, Nahmanides, pp. 359-379; Halbertal, By the Way of Truth, pp. 143-148, 154, 177, 231-232.

Pedaya, Nahmanides, pp. 359-379; Halbertal, By the Way of Truth, pp. 143-148, 154, 177, 231-232.)| false
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See the remarks in Pedaya, Nahmanides, pp. 22-23, regarding the great similarity between the Ismāʿīlī approach and that of the Kabbalists. See also Goldreich, “ʿIyyun Circle”, pp. 151-152.

See the remarks in Pedaya, Nahmanides, pp. 22-23, regarding the great similarity between the Ismāʿīlī approach and that of the Kabbalists. See also Goldreich, “ʿIyyun Circle”, pp. 151-152.)| false
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De Callataÿ, Brotherhood, pp. 26-28; Safran, “Fall of Man”.

De Callataÿ, Brotherhood, pp. 26-28; Safran, “Fall of Man”.)| false
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Armstrong, “Plotinus,” pp. 250, 252, 255-256.

Armstrong, “Plotinus,” pp. 250, 252, 255-256.)| false
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Ibid., pp. 256, 258-263. For a broad and detailed discussion of the adaption of the Neoplatonism conception of elevation in the thought of medieval Jewish writers, including the earliest Kabbalists, see Adam Afterman, Dvequt: Mystical Intimacy in Medieval Jewish Thought, Los Angeles, Cherub Press, 2011 [Hebrew].

See esp. Netton, Muslim Neoplatonists, pp. 107-108.

See esp. Netton, Muslim Neoplatonists, pp. 107-108.)| false
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See Krinis, “Judeo-Arabic Manuscript”, and also Pines, ʿShīʿite Terms”, p. 226; Ebstein, “Secrecy”, p. 321, n. 33; Baffioni, “Divine Imperative,” pp. 57-70.

See Krinis, “Judeo-Arabic Manuscript”, and also Pines, ʿShīʿite Terms”, p. 226; Ebstein, “Secrecy”, p. 321, n. 33; Baffioni, “Divine Imperative,” pp. 57-70.)| false
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Scholem, Beginnings, pp. 140-141; idem, The Kabbalah in Gerona, pp. 171-236; idem, Origin, p. 435.

Scholem, Beginnings, pp. 140-141; idem, The Kabbalah in Gerona, pp. 171-236; idem, Origin, p. 435.)| false
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Moshe Idel, “Nahmanides: Kabbalah, Halakhah, and Spiritual Leadership”, in Jewish Mystical Leaders and Leadership in the 13th Century, eds. M. Idel and M. Ostow, Northvale-nj, Jason Aronson, 1998, pp. 15-96; also Yair Lorberbaum, “Naḥmanides Kabbalah on the Creation of Man in the Image of God”, Kabbalah—Journal of Study of Jewish Mystical Texts 5 (2000), pp. 287-326 [Hebrew]; Safran, “Fall of Man”; Afterman, Dvequt, pp. 227-333.

Moshe Idel, “Nahmanides: Kabbalah, Halakhah, and Spiritual Leadership”, in Jewish Mystical Leaders and Leadership in the 13th Century, eds. M. Idel and M. Ostow, Northvale-nj, Jason Aronson, 1998, pp. 15-96; also Yair Lorberbaum, “Naḥmanides Kabbalah on the Creation of Man in the Image of God”, Kabbalah—Journal of Study of Jewish Mystical Texts 5 (2000), pp. 287-326 [Hebrew]; Safran, “Fall of Man”; Afterman, Dvequt, pp. 227-333.)| false
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Pedaya, Nahmanides, pp. 413-414, 450-451; idem, “The Great Mother”. In the long term, the increasing influence of Sefer ha-Zohar on the world of Kabbalah led later Kabbalists (such as Moshe Cordovero), who continued to adhere to the doctrine of Sabbatical cycles, to make far-reaching changes in it, to make it accord with the tendencies of Sefer ha-Zohar. See Sack, Cordevero, pp. 279-290.

Marquet, La philosophie, pp. 407-438.

Marquet, La philosophie, pp. 407-438.)| false
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Marquet, “Les Cycles”, pp. 55-56; idem, La philosophie, pp. xi-xiv, 397-399, 597.

Marquet, “Les Cycles”, pp. 55-56; idem, La philosophie, pp. xi-xiv, 397-399, 597.)| false
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De Callataÿ, Brotherhood, pp. 41-42. In this context it is instructive to note that Marquet made no similar effort to ground the cycles of 36,000 and 360,000 years, for example, with a basic time unit of 960 years. He could have claimed that the former cycle is an approximation of a cycle of 34,560 years, and that the second is an approximation of a cycle of 345,600 years. The cycles like those of 36,000 and 360,000 years are “respected,” in that they are backed by scientific astrological calculations in the tradition of the era. Hence, they do not require the reductive process that Marquet applied to the “detached” cycles, less backed by the astrological tradition of the era—the cycles of 1,000, 7,000, and 50,000 years.

De Callataÿ, Brotherhood, pp. 41-42. In this context it is instructive to note that Marquet made no similar effort to ground the cycles of 36,000 and 360,000 years, for example, with a basic time unit of 960 years. He could have claimed that the former cycle is an approximation of a cycle of 34,560 years, and that the second is an approximation of a cycle of 345,600 years. The cycles like those of 36,000 and 360,000 years are “respected,” in that they are backed by scientific astrological calculations in the tradition of the era. Hence, they do not require the reductive process that Marquet applied to the “detached” cycles, less backed by the astrological tradition of the era—the cycles of 1,000, 7,000, and 50,000 years.)| false
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Marquet, “Ikhwān al-ṣafā”, pp. 1075-1076.

Marquet, “Ikhwān al-ṣafā”, pp. 1075-1076.)| false
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Freudenthal, “Cosmology”, pp. 330-338.

Freudenthal, “Cosmology”, pp. 330-338.)| false
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Rosenberg, “Return to the Garden of Eden”, p. 55, n. 47.

Rosenberg, “Return to the Garden of Eden”, p. 55, n. 47.)| false
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Ibid., pp. 40, 45-63. In this context the innovative geological-chemical theory of Ibn Sīnā should be mentioned as well. This theory had the characteristics of the circular-cosmological pattern of cyclical time. On this theory and its echoes in Jewish thought of the thirteenth and fourteenth centuries see Gad Freudenthal, “(al-)Chemical Foundations for Cosmological Ideas: Ibn Sînâ on the Geology of an Eternal World”, in Physics, Cosmology and Astronomy, 1300-1700: Tension and Accommodation, ed. S. Unguru, Dordrecht, Kluwer Academic Publishers, 1991, pp. 55-66.

See De Smet, La Philosophie ismaélienne, pp. 166-167 regarding such an effort in the Ṭayyibī stream.

See De Smet, La Philosophie ismaélienne, pp. 166-167 regarding such an effort in the Ṭayyibī stream.)| false
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Weinstock, Studies, pp. 184-185, 191-195.

Weinstock, Studies, pp. 184-185, 191-195.)| false
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See Mushegh Asatryan, Heresy and Rationalism in Early Islam: The Origins and Evolution of the Mufaḍḍal-Tradition, PhD dissertation, Yale University, 2012, pp. 140-241, 317 for an analysis of this work.

See Mushegh Asatryan, Heresy and Rationalism in Early Islam: The Origins and Evolution of the Mufaḍḍal-Tradition, PhD dissertation, Yale University, 2012, pp. 140-241, 317 for an analysis of this work.)| false
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Robert Turcan, “Apocatastasis”, The Encyclopedia of Religion, vol. 1, p. 345.

Robert Turcan, “Apocatastasis”, The Encyclopedia of Religion, vol. 1, p. 345.)| false
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See the discussion in Morwenna Ludlow, Universal Salvation: Eschatology in the Thought of Gregory of Nyssa and Karl Rahner, Oxford, Oxford University Press, 2000, pp. 35-44.

See the discussion in Morwenna Ludlow, Universal Salvation: Eschatology in the Thought of Gregory of Nyssa and Karl Rahner, Oxford, Oxford University Press, 2000, pp. 35-44.)| false
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Paula Fredriksen, Sin: The Early History of an Idea, Princeton, Princeton University Press, 2012, pp. 102-112; Deirdre Carabine, John Scottus Eriugena, New-York, Oxford University Press, pp. 94-101.

Paula Fredriksen, Sin: The Early History of an Idea, Princeton, Princeton University Press, 2012, pp. 102-112; Deirdre Carabine, John Scottus Eriugena, New-York, Oxford University Press, pp. 94-101.)| false
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Brian E. Daley, The Hope of the Early Church: A Handbook of Patristic Eschatology, Peabody, Baker Academic, 2003, p. 26; Turcan, ‘Apocatastasis’, p. 345. For other gnostic aspects of the Ikhwān see Geo Widengren, “The Gnostic Technical Language in the Rasa’il Ihwan al-Safaʾ”, in Actas iv Congresso de Estudos Arabes e Islamicos, Lieden, Brill, 1971, pp. 181-203. For similarities between the cosmology of early Ismāʿīlī thought and that of the Valentian Gnosticism see Nomoto, Early Ismāʿīlī Thought, p. 203, n. 69; Halm, “The Cosmology”, pp. 80-83.

Brian E. Daley, The Hope of the Early Church: A Handbook of Patristic Eschatology, Peabody, Baker Academic, 2003, p. 26; Turcan, ‘Apocatastasis’, p. 345. For other gnostic aspects of the Ikhwān see Geo Widengren, “The Gnostic Technical Language in the Rasa’il Ihwan al-Safaʾ”, in Actas iv Congresso de Estudos Arabes e Islamicos, Lieden, Brill, 1971, pp. 181-203. For similarities between the cosmology of early Ismāʿīlī thought and that of the Valentian Gnosticism see Nomoto, Early Ismāʿīlī Thought, p. 203, n. 69; Halm, “The Cosmology”, pp. 80-83.)| false
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Scholem, Beginnings, pp. 177-178.

Scholem, Beginnings, pp. 177-178.)| false
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Bernard McGinn, The Calabrian Abbot: Joachim of Fiore in the History of Western Thought, New York, Macmillan, 1985, pp. 112-113, 153-154, 172-175, 181-182, 185-192.

Bernard McGinn, The Calabrian Abbot: Joachim of Fiore in the History of Western Thought, New York, Macmillan, 1985, pp. 112-113, 153-154, 172-175, 181-182, 185-192.)| false
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Scholem, The Kabbalah of Sefer ha-Temunah, pp. 20, 54-64; idem, origins, pp. 464-465, 467-468, 470.

Scholem, The Kabbalah of Sefer ha-Temunah, pp. 20, 54-64; idem, origins, pp. 464-465, 467-468, 470.)| false
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McGinn, Joachim of Fiore, pp. 52-54.

McGinn, Joachim of Fiore, pp. 52-54.)| false
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Said A. Arjomand, “Messianism, Millennialism & Revolution in early Islamic History”, in Imagining the End: Visions of Apocalypse from the Ancient Middle East to Modern America, eds. A. Amanat and M. T. Bernhardson, London, I. B. Tauris, 2002, pp. 106-125, 355-359; idem, “Islamic Apocalypticism’”, pp. 258-267; idem, ‘Messianism’; Cook, Studies in the Muslim Apocalyptic, pp. 189-229, 303-306, 330-331.

Said A. Arjomand, “Messianism, Millennialism & Revolution in early Islamic History”, in Imagining the End: Visions of Apocalypse from the Ancient Middle East to Modern America, eds. A. Amanat and M. T. Bernhardson, London, I. B. Tauris, 2002, pp. 106-125, 355-359; idem, “Islamic Apocalypticism’”, pp. 258-267; idem, ‘Messianism’; Cook, Studies in the Muslim Apocalyptic, pp. 189-229, 303-306, 330-331.)| false
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See for example Moshe Idel, Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders, Budapest, Central European University Press, 2005, pp. 167-191; Altmann, “Ladder of Ascension”, p. 44 ff.

See for example Moshe Idel, Ascensions on High in Jewish Mysticism: Pillars, Lines, Ladders, Budapest, Central European University Press, 2005, pp. 167-191; Altmann, “Ladder of Ascension”, p. 44 ff.)| false
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