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Sefirot

Group 1: Sefirot in Kabbalah – Sefirot are the 10 attributes/emanations in Kabbalistic tradition. – Each Sefirah represents a different aspect of the divine. – […]

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Group 1: Sefirot in Kabbalah

– Sefirot are the 10 attributes/emanations in Kabbalistic tradition.
– Each Sefirah represents a different aspect of the divine.
– The Sefirot emanate from Ein Sof and are described as a flame.
– The Sefirot are interconnected by paths and form the Tree of Life.
– Understanding the Sefirot is fundamental in Kabbalah.

Group 2: Kabbalistic Texts and Perspectives

– The Sefer Yetzirah is an ancient Kabbalistic text attributed to Abraham.
– The text mentions the sefirot without specifying their names.
– Later Kabbalistic texts like the Zohar elaborate on the sefirot with accepted names.
– The sefirot are 10 emanations of God’s infinite light in creation.
– Cordoveran and Lurianic Kabbalah offer different perspectives on the sefirot.

Group 3: Symbolism and Interpretations

– Hebrew names in Kabbalah correspond to the essence of objects in the mundane world.
– Kabbalists use gematria to understand the nuances of sefirot names.
– Material world analogies are used in Kabbalah to explain spiritual influences.
– Anthropomorphisms and metaphors in Kabbalah derive from root analogies on High.
– Major Arcana cards are related to Kabbalistic teachings and represent spiritual lessons.

Group 4: Spiritual Dimensions and Worlds

– Creation levels are based on 10 sefirot roles with external and inner dimensions.
– Inner spiritual motivation inspires sefirot activity and corresponds to the human soul.
– The Four Worlds in Kabbalah (Atzilut, Beriah, Yetzirah, Assiah) enable soul ascent towards the Divine.
– Lurianic Kabbalah includes a fifth plane, Adam Kadmon, representing dimensional levels of intentionality.
– Souls progress upward towards unity with the Creator in the different Worlds.

Group 5: References and Further Reading

– References include scholarly works on Kabbalah and Jewish mysticism.
– Authors like Rabbi Yitzchak Ginsburgh and Gershom Scholem discuss Kabbalah and its interpretations.
– Various books cover topics such as the Tree of Life, sefirot, and Kabbalistic traditions.
– Further reading materials include modern guides on Kabbalistic concepts and practices.
– Academic studies delve into the symbolism and interpretations within Kabbalah.

Sefirot (Wikipedia)

Sefirot (/sfɪˈrt, ˈsfɪrt/; Hebrew: סְפִירוֹת, romanizedSəfīrōt, Tiberian: Săp̄īrōṯ), meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). The term is alternatively transliterated into English as sephirot/sephiroth, singular sefirah/sephirah, etc.

The Sefirot in Kabbalah
The Sefirot in Jewish KabbalahKeterBinahChokhmahDa'atGevurahChesedTiferetHodNetzachYesodMalkuth
The Sefirot in Jewish Kabbalah
View the image description page for this diagram Category:Sephirot

Alternative configurations of the sefirot are interpreted by various schools in the historical evolution of Kabbalah, with each articulating differing 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 11 sefirot are listed across the various schemes, two (Keter and Da'at) are seen as unconscious and conscious manifestations of the same principle, conserving the 10 categories. The sefirot are described as channels of divine creative life force or consciousness through which the unknowable divine essence is revealed to mankind.

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. In particular, Da'at represents Keter in its knowable form, the concept of knowledge. Will and knowledge are corresponding somewhat dependent opposites. The seven subsequent sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkuth) describe the primary and secondary conscious divine emotions. The sefirot of the left side and the sefira of 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 the sefirot below them. Kabbalah sees the human soul as mirroring the divine (after Genesis 1:27, "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. Therefore, the sefirot also describe the spiritual life of man, break down man's psychological processes, and constitute the conceptual paradigm in Kabbalah for understanding everything. This relationship between the soul of man and the divine gives Kabbalah one of its two central metaphors in describing divinity, alongside the other Ohr (light) metaphor. However, Kabbalah repeatedly stresses the need to avoid all corporeal interpretation. Through this, the sefirot are related to the structure of the body and are reformed into partzufim (personas). Underlying the structural purpose of each sefirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience.

In Hasidic philosophy, which has sought to internalise the experience of Jewish mysticism into daily inspiration (devekut), this inner life of the sefirot is explored, and the role they play in man's service of God in this world.

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