DIEZ SEFIROT PDF

The sefirot are ten spheres or classes, as it is stated in Sefer Yetzira , "Ten and not nine; ten and not eleven. In some schemes keter is omitted from the order of the ten sefirot , as will be explained further on. These schemes understand chochma to be the first of the ten and insert daat knowledge as a sefira after bina. Keter is the highest level or sphere of the sefirot.

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The sefirot are ten spheres or classes, as it is stated in Sefer Yetzira , "Ten and not nine; ten and not eleven. In some schemes keter is omitted from the order of the ten sefirot , as will be explained further on. These schemes understand chochma to be the first of the ten and insert daat knowledge as a sefira after bina.

Keter is the highest level or sphere of the sefirot. The term itself denotes its significance: as a crown is on top of the head and encompasses it, so keter is on top of all the sefirot and encompasses them all.

The analogy is carried further: just as the crown is not a part of the head or the body but distinct from it, so keter is essentially distinct from the other sefirot. It is the first emanation, and as such the "lowest level" as it were, of the Emanator Himself. That is why keter is called "the most hidden of all hidden" " temira dechol temirin " , and is referred to as "naught" " Ayin ".

These terms signify the total concealment of the rank of keter due to its supreme sublimity. Keter is so sublime and concealed that nothing can be said or postulated of it. While the other sefirot are sometimes represented by various letters of the alphabet, no letter can describe or represent keter.

That is why keter is sometimes excluded from the scheme of the sefirot. It is too sublime to be included. It is a category and class all in itself. In fact it is called the "intermediary" between the Ein Sof and the sefirot , bridging the gap, as it were: it is the "lowest level" of the Light of the Ein Sof and from it, and through it, issue forth the successive divine emanations thus being the very root or soul of the sefirot.

It is the "Will of all wills", which precedes all powers or attributes i. In the metaphorical terminology of the Kabbala and Chasidut , chochma is called Abba and bina is called Imma. Metaphorically speaking, the seed of Abba is implanted in the womb of Imma , and there the rudimentary plant of the seed is developed, expanded, externalized and informed. Daat is called " Ben " "son" , i. In daat the original idea and concept has matured into corresponding dispositions.

Therefore daat is the all-inclusive essence of the middot , the emotive powers or attributes of the lower sefirot. This is because the lower sefirot from chesed to malchut express and reveal these dispositions originating in the "intellect". Thus the middot are called the children of chochma and bina , or, alternatively, the six middot from chesed to yesod as a unit is called "son" and malchut is called "daughter".

It is in this context as "soul essence of the middot " that daat is not counted as a separate sefira to replace keter. For as a mere soul without its own independent vessel or body it cannot be included as one of the ten principles of the sefirot see Etz Chaim , 8, Moses Cordovero always counts keter as part of the ten sefirot and excludes daat as a separate sefira see Pardes Rimonim ff. In the system of R. Isaac Luria , daat is usually counted as one of the sefirot while keter is excluded see Etz Chaim , 2, 5, 8; ; Their difference in perspective evolves around the interpretation of Zohar I: 31b, where the plain meaning appears to support the opinion of R.

Isaac Luria , though R. Moses Cordovero see ibid. In fact this has long been a matter of dispute among the earlier kabbalists. While all are agreed that keter exceedingly excels the sefirot chochma to malchut , some say that keter is identical with the Ein Sof rather with the Or Ein Sof and therefore to be excluded from the scheme of sefirot , while others have it that keter , too, is an emanation and effect having a cause just like the other sefirot and, hence, is to be counted among them see the discussion of these issues in Pardes Rimonim ff.

The view of the Ari is a third opinion to the effect that keter is somewhere in between Or Ein Sof and the sefirot , part of both, and bridging or linking them. In his view, keter is the "lowest" level of the Ein Sof as well as the very root or source of the sefirot.

In the context of the aforesaid, R. Isaac Luria adds that when speaking of the essential sefirot , keter is included, but when speaking of their general aspects the "external aspects" of the sefirot keter is omitted and daat is inserted instead see Etz Chaim ,8; and the Baal HaTanya 's Likutei Torah III: 49c; cf. II: 46c and V:8a. Anyone who's ever had to have pure, unadulterated focus for a mission of some sort getting a paper in before the deadline, driving somewhere before it's too loathe, saving a life, etc Their attention departs not for a moment from what is needed.

Ein Sof If i want to be in the Highest Order in the next life or this life I need to work on all my emotional attributes I have many talents; and if I don't correct myself G-d will ask me: What did you do with your talents?

To Anonymous in Allegan: In a nutshell, the four worlds are the main stages in the creative process resulting from the progressive self-screening - known as tzimtzum - of the Divine light; in descending order: Atzilut, Beriah, Yetzirah and Asiyah, often referred to by their acronym Abiya. Each of the worlds contains a full set of 10 sefirot.

The 4 worlds in kabbalah what does the the four worlds mean and stand for in the kabbalah and What is their connection to the 10 sefirots? I am very far from an expert in the writings of the RaMaK. However, the answer may be as follows: The first Gimmel represents not Gevurah, but Gedulah greatness — which is often used in stead of Chesed. We therefore have a sequence of Chesed, Tiferet, Gevurah.

Why is this? Tiferet is a hybrid of Chesed and Gevurah, and can therefore be seen below them third in the sequence or in-between them second in the sequence.

Why not ChaGaT, which is more known? Very Good! Yaakov is tiferet. He was also Yisrael because that was the portion of malchut of tifferet. David is spelled dalet, vav, dalet. The vav is the six sephirot of chessed to yesod as in the name HaShem. Malchut before the vav is da'as, which is the portion of malchut by binah. Malchut after the vav is malchut itself. Dalet vav dalet also shows that the vav itself has two dalets. This is malchut of tiferet and malchut of yesod.

The Zohar says that the seven days of the week are chessed to malchut. Malchut is Shabbat. Shabbat both begins and ends the week. As the end of the week, Shabbat is malchut itself.

I could go on about the third and sixth day of creation , but my characters are running out. I explained that chochmah is considered second of ten and first of the four letters. And David is malchut and his name begins and ends with dalet. If we count the dalet of echad for four, we reach thirteen. Malchut gives a portion to binah, tifferet, and yesod. When counting ten sephirot, we count ketter.

In this regard, chochmah is beis. Concerning the four letters, on the other hand wherein the six are one , ketter is not counted. In the four letters, chochmah is reishis.

Most people do not realize that da'as is not a sephira. Actually, malchus gives off portions. Malchus is Yisrael. Yaakov was Yisrael because malchus gives a portion to tifferes. Malchus gives a portion to tifferes, yesod, and binah.

Each third gets a fourth portion of malchus. Tifferes is third of CG"T. Yesod is third of NH"Y. Binah is third of kesser, chochmah, and binah, and da'as is the portion of malchus by binah. The Zohar says, the first Elokim in the torah is binah. Here we see that Eloki is binah, and the final mem is the portion of malchus. Tehilim states, Eloki increased meod malchus , hod binah and haddar malchus were donned.

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Alternative configurations of the sefirot are given by different schools in the historical development of Kabbalah, with each articulating different spiritual aspects. The tradition of enumerating 10 is stated in the Sefer Yetzirah , "Ten sefirot of nothingness, ten and not nine, ten and not eleven". As altogether eleven sefirot are listed across the different schemes, two Keter and Da'at are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories. The first sefirah, Keter, describes the Divine superconscious Will that is beyond conscious intellect. The next three sefirot Chokhmah , Binah and Da'at describe three levels of conscious Divine Intellect. Two sefirot Binah and Malkuth are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light , then inwardly nurtures and gives birth to lower sefirot. Kabbalah sees the human soul as mirroring the Divine after Genesis , "God created man in His own image, in the image of God He created him, male and female He created them" , and more widely, all creations as reflections of their life source in the sefirot.

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