Nonetheless, Kabbalists believe their mythic symbols are not arbitrary but carefully chosen terminologies that mystically point beyond their limits of language to denote subtle connotations and profound relationships in the Divine spiritual influences.
Due to the danger of idolatrous material analogy, Kabbalists historically restricted esoteric oral transmission to close circles, with pure motives, advanced learning and elite preparation.
Jacob Neusner shows the chronologically developing anthropomorphism in classic Rabbinic literature, culminating in the personal, poetically embodied, relational, familiar "God we know and love" in the Babylonian Talmud.
However, seeking the personal living God of the Hebrew Bible and classic rabbinic aggadic imagination, they formulated an opposite approach, articulating an inner dynamic life among divine immanent emanations in the Four Worlds.
Lurianic Kabbalah further emphasised the need to divest its heightened personification from corporeality, while lending its messianic mysticism to popular social appeal which became dominant in early-modern Judaism.