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Saadia ben Joseph al-Fayyumi, a religious philosopher, …

Years: 928 - 939

Saadia ben Joseph al-Fayyumi, a religious philosopher, Bible exegete, apologist, and liturgical poet serves as head (Gaon) of the Talmudic academy of Sura, and spiritual head of Babylonian Jewry.

Known as Saadia Gaon, he is party to a protracted dispute with Babylonia's Karaite rulers over their opposition to Judaic tradition.

Merkava mysticism, which has as its main concern ecstatic and mystical contemplation of the divine throne, or merkava (seen in a vision by Ezekiel, the prophet; Ezekiel 1), had begun to flourish in Palestine during the first century CE, but from the seventh to the eleventh century its center is in Babylonia.

Strongly influenced by Gnostic beliefs, Merkava mystics probably experience ecstatic visions of the celestial hierarchies and the throne of God.

In Merkava mystical literature, the ascent of the visionary's soul is described as a perilous journey through seven spheres, or “heavenly dwellings”, manned by hostile angels.

The visionary's goal is to behold the divine throne situated on its chariot.

Saadia writes an important commentary on the Sefer Yetzira (Hebrew: Book of Creation), the oldest known Hebrew text on white magic and cosmology; it contends that the cosmos derived from the twenty-two letters of the Hebrew alphabet and from the ten divine numbers (sefirot).

Taken together, they are said to comprise the “thirty-two paths of secret wisdom” by which God created the universe.

The book, falsely attributed to Abraham and thus sometimes called Otiyyot de Avraham Avinu (”Alphabet of Our Father Abraham”), appeared anonymously between the third and sixth century CE, but interpolations were later added.

The Yetzira developed the pivotal concept of the ten sefirot, which profoundly influences subsequent Judaism.

The first group of four represent universal elements (the spirit of God, air, water, and fire), whereas the last group represents the six spatial directions.

The sefirot and the letters of the alphabet are likewise correlated to parts of the human body, thereby making man a microcosm of creation.

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