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Colophon from BL Add 14763, f. 160
Summary
Detail of a page: dcorated panel with foliate scroll at the closure of the text column framing the colophon of the scribe, Solomon, at the end of Samuel ibn Tibbon's ~Perush ha-milot ha-zarot~ (A glossary of foreign terms). Image taken from f. 160 of Miscellany of philosophical works including e. g. the Guide of the Perplexed by Maimonides in Samuel ibn Tibbon's Hebrew translation (ff. 8v-117), Maimonides' commentary on Pirqei Avot in Samuel ibn Tibbon's Hebrew translation (ff. 117v-138), ~Pereq Heleq~ (Maimonides' commentary on Tractate Sanhedrin, ch. 10) in Samuel ibn Tibbon's translation (ff. 139-143v), ~Tehiyyat ha-metim~ (The Resurrection of the Dead) by Maimonides (ff. 143v-148), ~Perush ha-milot ha-zarot~ (A glossary of foreign terms) by Samuel ibn Tibbon (ff. 148v-160), ~Keter malkhut~ (A Crown of Kingship) by Solomon ibn Gabirol (ff. 163v-165v), Aristotle's Meteorology in the translation of Samuel ibn Tibbon (ff. 182v-198), Sefer hathalot ha-nimtzaot (The Book of Principles) by Al-Farabi (ff. 198v-211v), etc. Written in Hebrew.
Kabbalah developed within Judaism, and kabbalists often use classical sources held by Judaists to explain the inner, real meaning of the Bible and Rabbinic sources. Regardless of Kabbalah's definition, it is an integral part of Judaism, Christian, New Age, and Occultist western esoteric religious systems. For centuries, Kaballah was a concealed teaching. The study of Kabbalah was available only to Jewish scholarly comprising of married Jewish men over the age of forty, and forbidden to all others. This tradition of hidden knowledge existed until 1960s when it started to be popularized by some of the teachers.
Hebrew manuscripts in the British museum
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