Contents • • • • • • • • • • • • • • • • • • • • • • • • • • Ein Sof [ ] The (lit: without end) is an important concept in Jewish Kabbalah. Generally translated as ‘infinity’ and ‘endless,’ the Ein Sof represents the formless state of the universe before the self-materialization of God. In other words, the Ein Sof is God before He decided to become God as we now know Him.
The Sefirot are divine emanations that come from the Ein Sof in a manner often described as a flame. The Sefirot emanate from above to below. As the first Sefira is closest to Ein Sof, it is the least comprehensible to the human mind, while in turn the last is the best understood because it is closest to the material world that humanity dwells on. Ten Sefirot [ ] Part of on. • • • Sefirot (סְפִירוֹת), singular sefirah (סְפִירָה), literally means 'counting'/'enumeration', but early Kabbalists presented a number of other etymological possibilities from the same Hebrew root including: sefer ('text' - ספר), sippur ('recounting a story' - סיפור), sappir ('sapphire' - ספיר, 'brilliance', 'luminary'), sfar ('boundary' - ספר), and sofer, or safra ('scribe' - ספרא, סופר).
Authentic Kabbalah - Sephardic Studies. Benei Noah Studies -- Anti-Missionary/Anti-Cult Materials. The Ten Sefirot. How and Why G-d is Manifest in Creation. This article is addressed to those who truly seek an understanding about the Divine. The great Sage RaMBaM (Maimonides) wrote that no one can. Rabbi Yehuda Ashlag, 'Introduction to the Study of the Ten Sefirot', in Kabbalah for the Student, Michael Laitman, ed., Laitman Kabbalah Publishers, 2008, p. [I]f all people were to come by equal concepts and inclinations, without any difference whatsoever, all the souls of all the people would be regarded as one soul. Text: Baal HaSulam, 'Introduction to The Study of the Ten Sefirot' (2009-01-01). Baal HaSulam, 'Introduction to The Study of the Ten Sefirot'. Available languages: All; EN; HE; RU; NL. Introduction to the Book of Zohar Vol 1 (PDF) Introduction to the Book of Zohar Vol 2 (PDF) The Book of Zohar (Michael Laitman) (PDF) The Science of Kabbalah (PDF) A Guide to the Hidden Wisdom Full List of Palm Books for Download. The Study of the Ten Luminous Emanations. Talmud Eser Sefirot.
The term sefirah thus has complex connotations within Kabbalah. The original reference to the sefirot is found in the ancient Kabbalistic text of, the Book of Formation, attributed to the first Jewish Patriarch,. Further references to the sefirot are apparent in the medieval Kabbalistic text of the, which is one of the core texts of Kabbalah. The sefirot are ten emanations, or illuminations of God's Infinite Light as it manifests in Creation. As revelations of the Creator's Will ('ratzon' - רצון), the sefirot should not be understood as ten different 'gods' but as ten different channels through which the one God reveals his will. In later Jewish literature, the ten sefirot refer either to the ten manifestations of God; the ten powers or faculties of the soul; or the ten structural forces of nature.
In Kabbalah, the forces of creation are considered as autonomous forces that evolve linearly from one another. By contrast, in Lurean Kabbalah (the Kabbalah of the ), the sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution. The Arizal described the sefirot as complex and dynamically interacting entities known as, each with its own symbolically human-like persona. (the Superconscious Crown) is the first sefirah. It is the superconscious intermediary between God and the other, conscious sefirot. Three different levels, or 'heads' are identified within Keter. In some contexts, the highest level of Keter is called 'The unknowable head', The second level is 'the head of nothingness' ( reisha d'ayin) and the third level is 'the long head' ( reisha d'arich).
These three heads correspond to the superconscious levels of faith, pleasure and will in the soul. In its early 12th-century dissemination, Kabbalah received from some rabbis, who adhered to, for its alleged introduction of multiplicity into Jewish monotheism. The seeming plurality of the One God is a result of the of God's light, which introduced a multiplicity of emanations from the one infinite Divine essence. This was necessary due to the inability of mankind to exist in God's infinite presence. Idhu Oru Kadhal Kadhai Serial Title Song Free Download. God does not change; rather, it is our ability to perceive His emanations that is modified. This is stressed in Kabbalah in order to avoid heretical notions of any plurality in the Godhead. One parable to explain this is the difference between the 'Ma'Ohr' ('Luminary'-Divine essence) and the ' ('Light') He emanates, like the difference between the single body of the sun and the multiple rays of sunlight that illuminate a room.