Analysis of information sources in references of the Wikipedia article "Kabbalah" in English language version.
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EIN-SOF (Heb. אֵין סוֹף; "The Infinite," lit. that which is boundless), name given in Kabbalah to God transcendent, in His pure essence: God in Himself, apart from His relationship to the created world. Since every name which was given to God referred to one of the characteristics or attributes by which He revealed Himself to His creatures, or which they ascribed to Him, there is no name or epithet for God from the point of view of His own being. Consequently, when the kabbalists wanted to be precise in their language they abstained from using names like Elohim, the Tetragrammaton, "the Holy One, blessed be He," and others. These names are all found either in the Written or the Oral Law. The Torah, however, refers only to God's manifestations and not to God's own being which is above and beyond His relationship to the created world. Therefore, neither in the Bible, nor in rabbinic tradition was there a term which could fulfill the need of the kabbalists in their speculations on the nature of God. "Know that Ein-Sof is not alluded to either in the Pentateuch, the Prophets, or the Hagiographa, nor in the writings of the rabbis. But the mystics had a vague tradition about it" (Sefer Ma'arekhet ha-Elohut). The term Ein-Sof is found in kabbalistic literature after 1200.
Historians of Judaism identify many schools of Jewish esotericism across time, each with its own unique interests and beliefs. Technically, the term "Kabbalah" applies only to writings that emerged in medieval Spain and southern France beginning in the 13th century. [...] Although Kabbalah has been practiced by select Jewish circles, most of what we know about it comes from the many literary works recognized as "mystical" or "esoteric." From these mystical works, scholars have identified many distinctive mystical schools, including the Hechalot mystics, the German Pietists, the Zoharic Kabbalah, the ecstatic school of Abraham Abulafia, the teachings of Isaac Luria, and Chasidism. These schools can be further categorized by individual masters and their disciples.
Historians of Judaism identify many schools of Jewish esotericism across time, each with its own unique interests and beliefs. Technically, the term "Kabbalah" applies only to writings that emerged in medieval Spain and southern France beginning in the 13th century. [...] Although Kabbalah has been practiced by select Jewish circles, most of what we know about it comes from the many literary works recognized as "mystical" or "esoteric." From these mystical works, scholars have identified many distinctive mystical schools, including the Hechalot mystics, the German Pietists, the Zoharic Kabbalah, the ecstatic school of Abraham Abulafia, the teachings of Isaac Luria, and Chasidism. These schools can be further categorized by individual masters and their disciples.
EIN-SOF (Heb. אֵין סוֹף; "The Infinite," lit. that which is boundless), name given in Kabbalah to God transcendent, in His pure essence: God in Himself, apart from His relationship to the created world. Since every name which was given to God referred to one of the characteristics or attributes by which He revealed Himself to His creatures, or which they ascribed to Him, there is no name or epithet for God from the point of view of His own being. Consequently, when the kabbalists wanted to be precise in their language they abstained from using names like Elohim, the Tetragrammaton, "the Holy One, blessed be He," and others. These names are all found either in the Written or the Oral Law. The Torah, however, refers only to God's manifestations and not to God's own being which is above and beyond His relationship to the created world. Therefore, neither in the Bible, nor in rabbinic tradition was there a term which could fulfill the need of the kabbalists in their speculations on the nature of God. "Know that Ein-Sof is not alluded to either in the Pentateuch, the Prophets, or the Hagiographa, nor in the writings of the rabbis. But the mystics had a vague tradition about it" (Sefer Ma'arekhet ha-Elohut). The term Ein-Sof is found in kabbalistic literature after 1200.
I approached Rav A [Aryeh Carmell] with some of the questions on the Zohar, and he responded to me—"and what about nikud? Nikud is also mentioned in the Zohar despite the fact that it [is] from Geonic times!" he said. I later found this comment in the Mitpachas Seforim. I would just add that not only is nikud mentioned, but only the Tiberian Nikkud—the norm in Europe of the middle ages—is mentioned and not the Yerushalmi nikud or the Babylonian one — which was used then in the Middle East, and is still used by Yemenites today. Also the Taamay Hamikrah – the trop – are referred to in the Zohar—only by their Sefardi Names. Rav A told me a remarkable piece of testimony: "My rebbe (this is how he generally refers to Rav E [Elijah Dessler]) accepted the possibility that the Zohar was written sometime in the 13th century." Rav G [Gedaliah Nadel] told me that he was still unsure as to the origin and status of the Zohar, but told me it was my absolute right to draw any conclusions I saw fit regarding both the Zohar and the Ari.
