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Ezra, Abraham ibn - 120 Aphorisms for Astrologers - 12th century
A reproduction of the 8th chapter of Ezra's Beginning of Wisdom. From the 1939 Levy-Cantera translation.
THE JEWISH ENCYCLOPEDIA
Millar, F, Graham Breastplate Jewels of the High Priest, The Twelve Tribes, Zodiac, Month, Tribe, Settlement
Elliot Wolfson, New York University
Language, Secrecy, and the Mysteries of Law: Theurgical Elements in the Christian Kabbalah of Johann Reuchlin
The Samuel and Althea Stroum Lectureship in Jewish Studies by Moshe Idel - are available at this link. Scroll down to Idel1, 2 and 3. These three text files can be saved separately. Moshe Idel is a genius following in the tradition of excellence of Scholem.
SEFER YETZIRAH &
Saadia's Commentary (excerpts)
From Saadia ben Joseph (al-Fayyumi)[931 C.E.], Commentaire sur le Séfer Yesira ou Livre de la Création par Le Gaon Saadya de Fayyoum, trans. & ed., M. Lambert, Paris, Emile Bouillon, Editeur, 1891); translated into English from the French & Hebrew by Scott Thompson and Dominique Marson, San Francisco, 1985.
Kabbalah Links Page
Large selection of Links. "Once you have followed several of these links and appreciate the extent of the written material on Kabbalah, your eyes will begin to glaze over and you may find yourself slumped at your terminal in a catatonic stupor of information overload."
Authentic Jewish Kabbalah.
The Work of the Chariot
There are several on-line translations of core texts such as the Sepher Yetzirah, some parts of the Zohar, and other works.
Moshe Idel, Ramon Lull and Ecstatic Kabbalah: A Preliminary Observation, Journal of the Warburg and Courtauld Institutes, Vol. 51 (1988), pp. 170-174. [Kabbalah]
Moshe Idel, The Throne and the Seven-Branched Candlestick: Pico della Mirandola's Hebrew Source, Journal of the Warburg and Courtauld Institutes, Vol. 40 (1977), pp. 290-292. [Kabbalah]
Moshe Idel, Kabbalah in Italy, 1280-1510: A Survey, Yale University Press (May 2011)
Idel, Moshe, Ascensions on high in Jewish Mysticism: Pillars, Lines, Ladders, Central European University Press, , Budapest, 2005. [kabbalah]
Eric Lawee, Graven Images, Astromagical Cherubs, and Mosaic Miracles: A Fifteenth-Century Curial-Rabbinic Exchange, Speculum, Vol. 81, No. 3 (Jul., 2006), pp. 754-795
Daniel Abrams, "Special Angelic Figures: The Career of the Beasts of the Throne-World in Hekhalot Literature, German Pietism and Early Kabbalistic Literature," Revue des Etudes juives 155 (1996), 384-85.
Erwin Goodenough, Jewish Symbols, Vol. 5
For an update of Scholem Studies, this is fairly recent:
Daniel Weidner, Reading Gershom Scholem, The Jewish Quarterly Review, Vol. 96, No. 2 (Spring 2006) 203–231.
Ben Zion Bokser, The Thread of Blue, Proceedings of the American Academy for Jewish Research, Vol. 31 (1963), pp. 1-32.
Bertrand Russell, Has Religion Made Useful Contributions to Civilization?
DeFeo was very interested in the Kabbalah, and the Mystic Rose. For an excellent overview of her work and content, see:
Robert Berg, Jay DeFeo: The Transcendental Rose, American Art, Vol. 12, No. 3 (Autumn, 1998), pp. 68-77
'Jay DeFeo: A Retrospective' Gives Bay Area Legend Her Due At SFMOMA (PHOTOS)
The Huffington Post | By Priscilla Frank Posted: 11TH /16TH 2012.
Arthur Green, Shekhinah, the Virgin Mary, and the Song of Songs: Reflections on a Kabbalistic Symbol in Its Historical Context, AJS Review, Vol. 26, No. 1 (Apr., 2002), pp. 1-52. [kabbalah] [goddess]
Diana Lobel, A Dwelling Place for the Shekhinah, The Jewish Quarterly Review, New Series, Vol. 90, No. 1/2 (Jul. - Oct., 1999), pp. 103-125. [TOO TECHNICAL JSTOR]
Elliot Wolfson has published extensively in the area of Jewish mysticism and philosophy in the medieval and modern eras. engaging the immense and complex corpus of kabbalistic texts critically, he also seeks to extend and transform this distinctive tradition of speculative thought. in so doing, he intersects with and contributes to a range of fields and disciplines, including philosophical hermeneutics, the history and phenomenology of religion, and theories of gender and eroticism.
Elliot R. Wolfson, "Imago Templi" and the Meeting of the Two Seas: Liturgical Time-Space and the Feminine Imaginary in Zoharic Kabbalah, RES: Anthropology and Aesthetics, No. 51 (Spring, 2007), pp. 121-135. [kabbalah]
Elliot R. Wolfson, "The Tree That Is All: Jewish-Christian Roots of a Kabbalistic Symbol in Sefer ha- Bahir," Journal of Jewish Thought and Philosophy 3 (1993): 31-76. [kabbalah]
Elliot R. Wolfson, "Occultation of the Feminine and the Body of Secrecy in Medieval Kabbalah," in Rending the Veil: Concealment and Secrecy in the History of Religions, ed. Elliot R. Wolfson (New York: Seven Bridges Press, 1999). [kabbalah]
"These secrets, whose authenticity presumably is linked to their having been transmitted in a continuous chain, retain something of their secret nature even when committed to writing." p.118
Yehuda Liebes, Zohar and Iamblichus, Journal for the Study of Religions and Ideologies, 6, 18(Winter 2007): 95-100
The Zohar, the Cabbalistic ‘Bible’, has a special theory concerning magic. Magic, which for the Zohar is the essence of idolatry, is depicted there as identical in its form with Cabbalistic mystical theurgy, but directed not towards God but towards evil demons. This theory has been labeled in research Hermetic and Neo-Platonic, but only in general terms. This article makes a further step and finds a parallelism between a paragraph in the Zohar and a paragraph in On the Mysteries of Iamblichus, the Neo-Platonic philosopher. The two paragraphs expound the above theory in similar terms, and also cite as their source a similar authority, namely eastern sages or Chaldaean prophets. This parallelism may establish a literary connection between the Zohar and Iamblichus, who may be related also in other respects.
IN an important article, Moshe Weinfeld writes:
“Though this equation of Kabbalah with Assyro-Babylonian theosophy is a new hypothesis, it cannot be ignored, especially when raised by a brilliant scholar like Parpola. Parpola observed that the basic elements of the sacred Kabbalistic tree overlap the Mesopotamian sacred tree. The names and definitions of the Kabbalistic tree with its branches recall the attributes and symbols of the Mesopotamian gods, and the association of the tree with the ten numbers (Sephirot =countings) recalls the mystic numbers of the Mesopotamian gods. Jewish scholars who are familiar with both cuneiform literature and Jewish mysticism accept the thesis. As Parpola observed, the Kabbalistic tree has textually explicit explanations which are lacking in the case of the Assyrian sacred tree, the Kabbalistic textual evidence can then shed light on the Assyrian tree and its components.” 
(1) Keter= crown;
(2) Hokhmah = Wisdom;
(3) Binah = understanding;
(4) .Hesed = Mercy;
(5) Hod = splendour;
(6) Yesod= Foundation;
(7) Tipheret= Beauty;
(8) Geburah = Strength;
(9) Nesah = Victory/Endurance;
(10) Malkhut = Kingdom.
Each has an attribute associated with its number. The tree has a central trunk, the so-called pillar of equilibrium, and horizontal branches spreading to the right and the left, which reflect masculine and feminine. The Sephirot (the countings) are seen as the ten divine powers through which God manifests himself.
The article is available for download:
Simo Parpola, "The Assyrian Tree of Life: Tracing the Origin of Jewish Monotheism and Greek Philosophy", Journal of Near Eastern Studies, 52 (1993), pp. 161-208.
 Moshe Weinfeld, Feminine Features in the Imagery of God in Israel: The Sacred Marriage and the Sacred Tree, Vetus Testamentum, Vol. 46, Fasc. 4 (Oct., 1996), p.516. [kabbalah]
Moshe Weinfeld, Feminine Features in the Imagery of God in Israel: The Sacred Marriage and the Sacred Tree, Vetus Testamentum, Vol. 46, Fasc. 4 (Oct., 1996), pp. 515-529. [kabbalah]