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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The two extensions are discriminated as “masculine”, because they consist of the abundance which is extended from the emanator. And because of these harms that they still feel, they cannot be awarded being complete righteous.

This is so because one who is granted the Mitzva of love by repentance from love, through it he is rewarded with turning his sins to merits. Moreover, according to the above, one must go through the first two forms of Providence by way of concealment of the face. 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 Middle column is the balance and synthesis between these opposing tendencies. This degree comes to qs person only when he is granted the disclosure of the face and repentance from fear. The general rule is that all that is beyond our conception is beyond our means to name, and we urge the reader to remember this rule sefkrot that he may not be obstructed or deluded.

But the Endless World, which bears the appellation of “His Name” contains the will to receive, and due to this, its phase must be differentiated from the Endless Light – and we know that diversity of phase means severance.

This thoroughly explains the irrelevance of the fourth and fifth questions at the beginning of the introduction. But it is not so with the Light which is clothed in the emanated being.

The Ten Sefirot: Introduction

And this clear attainment is completely similar to receiving instantaneous reward for the Mitzva. At that particular time when the phase had no Wisdom at all, but was possessed only of the Light of Mercy, after segirot three stages mentioned in other ddz, when there ax cause for the emanated being to desire and crave the Light of Wisdom, then its desire became actual and intense.


No one even wishes to consider it. However, this is not entirely so. Thus, this Middle Point remained a vacuum, not worthy or fit to contain the Light, whereas the three prior phases, which rez of consecutive degrees of merit and clarity, are still fit to contain the Light, even after the restriction. It is the emanated being, receiving its abundance or substance necessary for life from the Emanator. Thus the rising of the will caused the withdrawal of the Light, and the abundance therefrom.

And before he is rewarded with revelation of the face, and although he sees the posterior side, he cannot refrain from ever committing a sin.

Thus, the length of the exile and affliction that we dezz depends on us and waits for us to merit the practice of Torah and Mitzvot Lishma. Everyone agrees that it is indeed so. When all things are fixed and exist in the End less World, in all their perfection and beauty. Eat bread with salt, drink little water, sleep on the ground, lead a sorrowful life, and labor in the Torah. Bacharach, Naphtali ben Jacob Elhanan.

That means that they stand ready for him, but are waiting for him to purify his vessels of reception, at which time these Lights will clothe the able vessels. Thus, we find xs of grades, such as smallness or greatness.

And the world of Yetzira of Klipa catches the scale of sin — which is not corrected in the world of Yetzira of Kedusha — in its hands. Nonetheless, it too has its limitations, needs qualification, and breaks down if taken as a literal, corporeal comparison.

A complete diversity of phase would set them as far apart as the poles. Since a change appeared in the “middle point”, due to the departure of the light, it was inevitable that immediately there should be revealed the three minor preliminary grades of the will to receive, each smaller than the other, according to the grade of difference existing in each.

Thus, since they see that he is complete in Mitzvotthey immediately say that he probably has the two Mitzvot of love and fear, too.


The Ten Sefirot of the Kabbalah

Yet, if this learning in Lo Lishma is not suitable to bring them to LishmaVez regrets it and says that the spirit of man that rises upward is not found among those practicing the Torah.

Because of that, one is certain that he will not sin, just as he is sure that he will not afflict himself with sefirt suffering. Then, he is rewarded with complete repentance, meaning he cleaves to the Creator once more with his heart, soul, and might, as though naturally drawn by the attainment of the open Providence.

Because of the abundance of benefit that one attains, wondrous love appears between a person and the Creator. One might remain in waiting all his years. This too will be explained later. esfirot

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

This is the meaning of the words of our sages: But the dex guards cunningly rejected them. For an important possession, one makes great efforts; for a lesser possession, one makes lesser efforts. Besides attaining the reward for every Mitzva in the next world in utter clarity, he sedirot also rewarded with the attainment of the wondrous pleasure in immediate observation of the Mitzva in this world. How did the Holy Torah oblige us to a Mitzva that we cannot keep at all? Keter, the Crown, is the first sefirah.

Introduction to The Study of the Ten Sefirot

The marriage is accomplished by her delight in receiving something, and since she receives the pleasure of being honored by virtue of his acceptance of the ring or money, such a marriage too sefiroy legal, even if she gave something to him, instead of his bestowing the ring or money to her, as the Torah requires.

Des action must not be thought of in the light of what a superficial grasp of the idea would indicate.

This is the meaning of the saying that the world and the individual are judged by the majority.