There are 10 sefirot, linked in a complex figure that some have called the “Tree of Life sefirot As you can see from the diagram, the attributes of God are highly. Kabbalah: The 10 sefirot. A Kabbalistic concept explaining the multiplicity of God’s manifestations in the world helps us see how God is truly. If your browser cannot read Image Maps, you may access the files via the following menu: Ein Sof, the Unknowable Infinite · Keter, the Divine Crown · Hokhmah.

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After the withdrawal of the Light it remained a vacuum. However, to prepare a place of choice and labor, He stood and concealed it for the righteous at sefiort end of days, as our sages say. The reason there is a need for four grades or degrees is as follows: The will to receive is of less intensity there and the will to bestow has more sway.

Introduction to The Study of the Ten Sefirot

Thus the will is transformed to receive functions with the intention of consequent bestowal, and may be defined as the ideal of true altruism. This means that anything that is written in the seal necessarily appears in what is imprinted from it, no more and no less, and so it was in the evolution of the worlds, as well. The most important and well known scheme of depicting the sefirot arranges them as a tree with 3 columns. The seeming plurality of the One God is a result of the spiritual evolution of God’s light, which introduced a multiplicity of emanations from the one infinite Divine essence.

Luria described the sefirot as complex and dynamically interacting entities known as partzufimeach with its own symbolically human-like persona. But Rabbi Elazar, son of Rabbi Shimon, speaks from the fourth discernment of love, which cannot be depicted except by attainment of sentencing the entire world to a scale of merit.

The Ten Sefirot: Introduction – GalEinai – Revealing the Torah’s Inner Dimension

It is extended from the emanator, and if we were to assume that the diversity of phase, which is the will to receive, were not comprised in that light, it would still be considered as “emanator”, and not as extension, which is remote and separate from the Creator.


The meaning of this is that inevitably a sort of image appeared there, due to the restriction although this restriction was everywhere equal and was not due to diversity of phase. The Four Worlds of the seder hishtalshelus “Chain of Progression”or with the addition sefiot the highest Fifth World Adam Kadmoncan be depicted in this diagram, starting with the highest and proceeding towards the centre of the circle to our lowest, physical realm.

However, while engaging only in the revealed Torah, it is impossible to be rewarded through it, except for a chosen few and after great efforts, but not for the majority of the people for the reason explained in Item Kabbalah sees the human soul as mirroring the Divine after Genesis 1: Arranged ws this manner, you cannot discriminate between them, saying that one is above, or one beneath, one right and another left.

Non-Orthodox interest in Jewish mysticism.

Primary emotion of giving: Because each of the sefirott act as independent forces, Isaac Luria’s attribution of the Iggulim independent “Circles” arrangement of the sefirot without cooperation, their immature vessels are weak. Download our mobile app for on-the-go access to the Jewish Virtual Library. Thus, even one who knows about himself that he has not been rewarded with faith, still has hope through the practice of Torah. You will understand that in the four discernments of attainment of His Providence, and in fez four degrees of love.

Because of the abundance of benefit that one attains, wondrous love appears between a person and the Creator. It is necessary to visualize these Ten Sefirot as being connected by “pathways” that go both down and accross the diagram — and particularly the Pathway of the ” Center Column ” Sefirot 1, 6, 9 and 10, the sum of which, incidently, equals 26, the Gematria of the Hebrew letters YHVHthe name of God.

Separation and interruption of the Shefa-Flow of Divine vitality into this World is a by human sin. They explained that when by keeping all Mitzvot appropriately, the love of God extends to him by itself. Once the analogy is described, its limitations are then related to, stripping the kernel of its husk, to arrive at a truer conception.


The unabsorbed residue of the broken vessels in our physical, lowest World Assiah becomes the realm of Kelipot impurity. Bear in mind that this does not refer to tangible space, dz carries the meaning that the grade which is clearer and superior in degree is named “above” sefiort the one that is thicker and of lower grade is said to be “below”, or “downward”.

This is because It is extended through the effort of the emanated being, through the latter’s own exertion and endeavor, because it wants to make its phase resemble that of the emanator. Please help improve this section by adding citations to reliable sources. This is so because one who is granted the Mitzva of dfz by repentance from love, through it he is rewarded with turning his sins to merits.

Sefirot – Wikipedia

Also, where does it imply that the writing speaks of an iniquity when one does not pain oneself with the public? Three different levels, or “heads”, are identified within Keter. There is not enough diversity of phase revealed in the first grade to sever it from the Creator. They did not mention penance here, only that engagement in Torah and Mitzvot alone provides one with that Light that reforms, so one may engage in Torah and Mitzvot in order to bring contentment to his Maker and not at all for his own pleasure.

Thus, this Middle Point remained a vacuum, not worthy or fit to contain the Light, whereas the three prior phases, which are of consecutive degrees of merit and clarity, are still fit to dwz the Light, even after the restriction. This reconfiguration is essential in Lurianic Sefiort to enable the opposing spiritual forces of the sefirot to work together in harmony. And he should dedicate all his time to the wisdom of Kabbalah, where his success is certain.