DIEZ SEFIROT PDF

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. Está compuesto por 10 esferas (sefirot) y 22 senderos, cada uno de los cuales representa un estado (sefirá) que acerca a la comprensión de Dios y a la manera . You searched for: diez sefirot! Etsy is the home to thousands of handmade, vintage, and one-of-a-kind products and gifts related to your search. No matter what.

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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 ChokhmahBinah and Da’at describe three levels of conscious Divine Intellect. Two sefirot Binah and Malkuth are sefkrot, as the female principle in Kabbalah describes a vessel that receives the outward male lightthen inwardly nurtures and gives birth to lower sefirot.

Corresponding to this is the Female Divine Presence Hebrew: Kabbalah sees the human soul as mirroring the Divine after Genesis 1: Therefore, the sefirot also describe the spiritual life of man, 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 sefidot 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 sedirot 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 philosophywhich has sought to internalise the experience of Jewish mysticism into daily inspiration devekutthis inner life of the sefirot is explored, and the role they play in man’s service of God in this world.

¿Qué son las Sefirot del Árbol de la Vida? |

The Ein Sof lit: 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. The term sefirah thus has complex connotations within Kabbalah. The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah”The Book of Formation”, attributed to the first Jewish Patriarch, Abraham.

The sefirot are ten emanations, or illuminations of God’s Infinite Light as it manifests in Creation. 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 Cordoveran Kabbalah, the forces of creation are considered as autonomous forces that evolve linearly from one another. By contrast, in Lurean Kabbalah the Kabbalah of Isaac Luriathe sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution.

Luria described the sefirot as complex and dynamically interacting entities known as partzufimeach with its own symbolically human-like persona. Keter, the 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”, [4] 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 criticism from some rabbis who adhered to Jewish philosophyfor its alleged introduction of multiplicity into Jewish monotheism. 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.

This was necessary due to the inability of mankind to exist in God’s infinite presence. 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 ” Ohr ” “Light” He emanates, like the difference between the single body of the sun and the multiple rays of sunlight that illuminate a room.

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In Kabbalah, there is a direct correspondence between the Hebrew name of any spiritual or physical phenomenon and its manifestations in the mundane world. The Hebrew name represents the unique essence of the object. This reflects the belief that the universe is created through the metaphorical speech of God, as stated in the first chapter of Genesis. Kabbalah expounds on the names of the sefirot and their nuances, including their gematria numerical valuesin order to reach an understanding of these emanations of God’s essence.

In the 16th-century rational synthesis of Moses ben Jacob Cordovero Cordoveran Kabbalahthe first complete systemisation of Kabbalah, the sefirot are listed from highest to lowest: In the subsequent 16th-century transcendent Kabbalistic scheme of Isaac Luria, the sefirot are usually listed by omitting Keter and including Da’at the conscious manifestation of the superconscious Keter.

This difference of opinion reflects an earlier Medieval debate regarding whether Keter is the first sefirah, or the Ohr Ein Sof Infinite light itself.

Luria includes Keter in the list only in relation to the inner light of the sefirot. In his usual list of the sefirot as formed attributes vesselsKeter is considered too lofty to include: The first development that enabled the sefirot to unite in cooperation was the interinclusion within each of them of a further subset of the 10 sefirot, bringing them to a total of one hundred inter-included sefirot. In Kabbalistic interpretation, the seven emotive sefirot similarly inter-include to form 49 seven times seven emotional states.

So, for example, Chesed contains Chesed within Chesed loving-kindness within loving-kindnessGevurah within Chesed might within loving-kindness etc. Likewise, there is Chesed within Gevurah loving-kindness within might, typified by a restriction performed out of love, like a father punishing a childGevurah within Gevurah might within mightetc.

This is the Kabbalistic interpretation of the mitzvah Jewish observance of Counting of the Omer between the festivals of Passover and Shavuot.

Talmud Eser Sefirot

Shavuot commemorates the receiving of the Torah on Mount Sinai. During this 49 day period Kabbalah teaches the benefit of focusing on the aspect of the 49 inter-included sefirot that is related to each particular day of the Omer. On each sefirpt of the Omer, a person would examine each of their spiritual qualities, as a rectification process of Teshuva Return to Godas preparation for reliving the acceptance of the Torah on Shavuot.

Two alternative spiritual arrangements for describing the sefirot are given, metaphorically described as “Circles” and “Upright”. Their origins come from Medieval Kabbalah and the Zohar. In later, 16th-century Lurianic Kabbalahthey become systemised as two successive stages in the evolution of the sefirot, during the primordial cosmic evolution of Creation.

This evolution is central to the metaphysical process of tikkun fixing in the doctrines of Isaac Luria. One diagrammatic representation depicts the sefirot metaphorically as successively smaller concentric circles, radiating inwards from the surrounding Divine Omnipresence. The Sefirof Worlds of the seder hishtalshelus “Chain of Progression”or with the addition of the highest Fifth Dize Adam Kadmoncan be depicted in this diagram, starting with the highest and proceeding towards djez centre of the circle to our lowest, physical realm.

In each World the 10 sefirot radiate, as 10 successive steps in the downward chain of flow towards the next, lower realm. This depiction shows the successive nature of each of the 10 sefirot, as a downward chain, each more removed from Divine consciousness. The surrounding space in the diagram is the Infinite Divine reality Ein Sof. The outermost circle in the teachings of Lurianic kabbalah is the “space” made by the Tzimtzum in which Creation unfolds.

Each dlez World is progressively further removed from Divine revelation, a metaphorically smaller, more constricted circle. Emanation in each World proceeds down the 10 sefirot, with the last sefirah Malchut-Actualisation of the Divine plan of one World becoming, and being shared as, the first sefirah Keter-The Divine Will of the next, lower realm.

The vertical line into the centre of the circle represents didz path of downward emanation and constriction, from the initial first Ohr light of the “Kav” Ray in Lurianic doctrine.

The most important and well known scheme of depicting the sefirot arranges them as a tree with 3 columns. The Right column represents the spiritual force of expansion. The Left represents its opposite, restriction. The Middle column is the balance and synthesis between these opposing tendencies.

The connecting lines in the diagram show the specific connections of spiritual flow between the sefirot, the “22 Connecting Paths”, and correspond to the spiritual channels of the 22 letters of the Hebrew alphabet.

Kabbalah sees the Hebrew letters as channels of spiritual life force. In Kabbalistic theology, these letters remain the immanent spiritual forces that constantly recreate all existence. The paths divide into 3 Categories, shown in this diagram by their different colours, corresponding to the 3 types of letter. An alternate depiction of the sefirot is in the form of a man. The first sefira represents the head, the next three represent the cavities of the brain, the fourth and fifth sefirot represent the arms, the sixth sefira is the torso, the seventh and eighth are the arms, the ninth is the sexual organ, and sefiroot tenth is the all-embracing totality of this image.

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This man is also divided into two, with the right column being made up of the male sefirot and the left, the female sefirot. Kabbalah, the central system in Jewish mysticism, uses subtle anthropomorphic analogies and metaphors to describe God in Judaismboth the God-world relationship, and the inner nature of the Divine. These include the metaphor of the soul-body relationship, the functions of human soul-powers, the configuration of human bodily form, and male-female influences in the Divine.

Kabbalists repeatedly warn and stress the need to divorce their notions from any corporality, dualism, plurality, dlez spatial and temporal connotations. As “the Torah speaks in the language of Man”, [10] the empirical terms are necessarily imposed upon human experience in this world. Once the analogy is described, its limitations are then related to, stripping the kernel of its husk, to arrive at a truer conception.

Nonetheless, Kabbalists carefully chose their terminology to denote subtle connotations and profound relationships in the Divine spiritual influences. More accurately, as they see the emanation of the Material world from the Spiritual srfirot, the analogous anthropomorphisms and material metaphors themselves derive through cause and effect from their precise root analogies on High.

Describing the material world Below in general, and humans in particular, as created in the “image” of the world Above is not restricted in Rabbinic Judaism to Kabbalah, but abounds more widely in BiblicalMidrashicTalmudic and philosophical literature.

Classical “proof texts” on which it bases its approach include, “From my flesh I envisage God”, [12] and the Rabbinic analogy ” As the soul permeates the whole body Nonetheless, it too has its limitations, needs qualification, and breaks down if taken as a literal, corporeal comparison. Its limitations include the effect of the body on the soul, while the World effects no change in God; and the distinct, separate origins of the soul and the body, while in relation to God’s Omnipresence, especially in its acosmic Hasidic development, all Creation is nullified in its source.

The Yosher -Upright configuration of the sefirot arranges the 10 sefirot into a Partzuf interrelationship, where each sefirah relates and mediates the influence of the others.

This metaphor for Divine interrelationships on High is arranged in the schematic relationship of a human soul, because alone amongst all Creation, Adam -Man is held to encapsulate all harmonized forces, while animals and angels embody only singular instinctive drives.

The significance of this, as well as the full meaning of the Partzufim reconfiguration of the sefirot, emerges only in 16th century Lurianic Kabbalah, where the Yosher -Upright arrangement, the Partzufim and the souls of Israel represent the secondary World of Tikun-Rectification, while angels, animals and the root origins above of the Nations of the World embody the primordial World of Tohu-Chaos.

Lurianic Kabbalah applies the verse, “God created man in His own image, in the image of God He created him, male and female He created them” to this reconfigured Tikun-Yosher arrangement. In the Yosher scheme, Divine principles are described through the soul faculties of Man, with Binah-Understanding and Malkuth-Kingship-Shechinah-Indwelling Divine Presence, encapsulating the Divine Feminine in Creation, the principle of receiving, nurturing and pregnant internalization.

Separation and interruption of the Shefa-Flow of Divine vitality into this World is caused by human sin. Unification and revelation is opened by human benevolence, so that in Kabbalah human encapsulates the whole spiritual cosmos and upholds the Heavens. The 16th century Sefad Kabbalistic Renaissance ennacted the prayer before performing Mitzvot Jewish observances, uniting Tiferet-Beauty, central principle in the male emotions Zeir Anpin with Malkuth-Kingship, the feminine Shechinah:.

The four Hebrew letters of God’s essential Divine name known as the Tetragrammaton correspond to the ten sefirot. The point-like nature of the yud corresponds to the sefirah of chochmah, which is likened to the initial spark, or point of potential through which a new insight enters reality. The cusp, or tip of the yud reaches upwards and alludes to the super-conscious root of chochmah, which resides in Keter.

This corresponds to the sefirah of Binah, which expands and develops the seminal point of wisdom chochmah into a detailed idea.