Greek Philosophy and the Kaballah

I saw the following on Judaism 101:

To give you an idea of the nature of Kabbalah, I will briefly discuss one of the better known, fundamental concepts of kabbalistic thought: the concept of G-d as Ein Sof, the Ten Sefirot, and the kabbalistic tree of life. This explanation is, at best, a gross oversimplification. I do not pretend to fully understand these ideas.

According to Kabbalah, the true essence of G-d is so transcendent that it cannot be described, except with reference to what it is not. This true essence of G-d is known as Ein Sof, which literally means "without end," which encompasses the idea of His lack of boundaries in both time and space. In this truest form, the Ein Sof is so transcendent that It cannot have any direct interaction with the universe. The Ein Sof interacts with the universe through ten emanations from this essence, known as the Ten Sefirot.
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The Sefirot are not separate deities, as some might think by taking this too literally. They are intimately a part of G-d, and yet they are in contact with the universe in a way that the Ein Sof is not. The Sefirot connect with everything in the universe, including humanity. The good and evil that we do resonates through the Sefirot and affects the entire universe, up to and including G-d Himself.

While I am no Kaballah expert this is all very familiar to me.

These seem to be derived from Neo-Platonic thought. 1) the ability to speak of God only in term of what He is not. 2) The emenations from God.

Now, I don't want it to seem that I'm picking on some portions of Orthodox Judaism. Neo-Platonic thinking has also heavily influenced Eastern Orthodoxy.

Here is a Wikipedia article about Plotinus, who is widely considered the father of Neo-Platonism. Try to notice the similarities.

Plotinus taught that there is a supreme, totally transcendent "One", containing no division, multiplicity or distinction; likewise it is beyond all categories of being and non-being. The concept of "being" is derived by us from the objects of human experience, and is an attribute of such objects, but the infinite, transcendent One is beyond all such objects, and therefore is beyond the concepts that we derive from them. The One "cannot be any existing thing", and cannot be merely the sum of all such things (compare the Stoic doctrine of disbelief in non-material existence), but "is prior to all existents". Thus, no attributes can be assigned to the One.
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The One, being beyond all attributes including being and non-being, is the source of the world not through any act of creation, willful or otherwise, since activity cannot be ascribed to the unchangeable, immutable One. Plotinus resorts to a logical principle that the "less perfect" must, of necessity, "emanate", or issue forth, from the "perfect" or "more perfect". Thus, all of "creation" emanates from the One in succeeding stages of lesser and lesser perfection. These stages are not temporally isolated, but occur throughout time as a constant process. Later Neoplatonic philosophers, especially Iamblichus, added hundreds of intermediate beings as emanations between the One and humanity; but Plotinus' system was much simpler in comparison.
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the One is in no way affected or diminished by these emanations. Plotinus uses the analogy of the Sun which emanates light indiscriminately without thereby "lessening" itself, or reflection in a mirror which in no way diminishes or otherwise alters the object being reflected.

Are there differences between straight Neo-Platonism and the Kaballah? Yes. There are also differences with Eastern Orthodoxy.

But the Greek influences seem to be clearly there.