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Ohr Label Artists
Ohr (, plural: ''ʾoroṯ'') is a central Kabbalistic term in Jewish mysticism. The analogy to physical light describes divine emanations. Shefa "flow" ( ''šep̄aʿ'') and its derivative, hashpaʾa "influence" ( ''hašpāʿā''), are sometimes alternatively used in Kabbalah and medieval Jewish philosophy to mean divine influence, while the Kabbalists favour ''ʾor'' because its numerical value equals , a homonym for ''rāz'' "mystery". ''ʾOr'' is one of the two main Kabbalistic metaphors for understanding God, along with the other metaphor of the human soul-body relationship for the sefirot. Image gallery File:Tree of Life, Medieval.jpg, Latin translation of ''Shaare Orah'' שערי אורה "The Gates of Light", one of the most influential presentations of the Kabbalistic system, by Joseph Gikatilla in the 13th centuryCaption to this illustration on p.2 of ''Kabbalah: A Very Short Introduction'', Joseph Dan, Oxford University Press File:Ancient shul in meron.jpg, Galile ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Keilim
''Keilim ''or ''Kelim'' (, literally "Vessels") is the first tractate in the Order of Tohorot in the Mishnah. It contains thirty chapters, making it the longest tractate in the Mishnah. The Tosefta on Keilim consists of twenty-five chapters,Jewish Encyclopedia bibliography: * Z. Frankel, Hodegetica in Mischnam', p. 263, Leipsic, 1859. divided into ''Bava Kama'' ("First Gate"), ''Bava Metzia'' ("Middle Gate"), and ''Bava Batra'' ("Final Gate") of ''Keilim''. The tractate discusses the laws of ritual purity and impurity pertaining to all types of vessels. * Chapter 1 clarifies the ranking of ritual impurities * Chapters 2–10 discuss earthenware vessels ( clay ovens, etc.) * Chapters 11–14 discuss metal vessels * Chapters 15–19 discuss vessels made of wood, leather, and bone * Chapters 20–25 discuss laws of purity and impurity for vessels * Chapters 26–28 discuss laws pertaining to leather and clothing * Chapter 29 discusses the seams of clothing and vessels * Chapter 30 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Divine Immanence
The doctrine or theory of immanence holds that the divine encompasses or is manifested in the material world. It is held by some philosophical and metaphysical theories of divine presence. Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world. Major faiths commonly devote significant philosophical efforts to explaining the relationship between immanence and transcendence but do so in different ways, such as: * casting immanence as a characteristic of a transcendent God (common in Abrahamic religions), * subsuming immanent personal gods in a greater transcendent being (such as with Brahman in Hinduism), or * approaching the question of transcendence as something which can only be answered through an appraisal of immanence. Western esotericism Another me ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tzimtzum
The ''tzimtzum'' or ''tsimtsum'' () is a term used in Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by limiting the Ohr Ein Sof (infinite light) of the Godhead in order to allow for a conceptual space in which the Four Worlds, or finite realms, could exist. This primordial initial contraction, forming a "vacant space" () into which new creative light could beam, is denoted by general reference to the ''tzimtzum''. In Kabbalistic interpretation, ''tzimtzum'' gives rise to the paradox of simultaneous divine presence and absence within the vacuum and resultant Creation. Various approaches exist as to how the paradox may be resolved, and as to the nature of ''tzimtzum'' itself. Function Because the tzimtzum results in the space in which the spiritual and physical worlds and, ultimately, free will, can exist, God is often referred to as " Ha-Makom" ( lit. "the Place", "the Omnipresent") in rabbinic literature. ''Olam'', the Hebrew t ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Thirteen Attributes Of Mercy
The Thirteen Attributes of Mercy (י״ג מִידּוֹת) or ''Shelosh-'Esreh Middot HaRakhamim'' (transliterated from the Hebrew: ) as enumerated in the Book of Exodus () in Parasha Ki Tissa are the Divine Attributes with which, according to Judaism, God governs the world. The thirteen attributes are alluded to a number of other times in the Bible. Verses where God is described using all or some of the attributes include , , , , , , , , and . Significance The 13 attributes closely parallel the description of God's nature in the second of the Ten Commandments, except that God is characterized as merciful rather than zealous. Thus, they represent a covenant between God and Israel, replacing the covenant of the Ten Commandments which was broken by the golden calf sin.Yoshi Fargeonמה בין י"ג מידות לעשרת הדברות?/ref> When Moses later mentioned the 13 attributes as an argument for sparing the Jewish people after the sin of the spies, he was referencing this cov ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sephirot
Sefirot (; , plural of ), meaning '' emanations'', are the 10 attributes/emanations in Kabbalah, through which Ein Sof ("infinite space") reveals itself and continuously creates both the physical realm and the seder hishtalshelut (the chained descent of the metaphysical Four Worlds). The term is alternatively transliterated into English as ''sephirot/sephiroth'', singular ''sefira/sephirah''. As revelations of the creator's will (, ''rāṣon''), the sefirot should not be understood as ten gods, but rather as ten different channels through which the one God reveals His will. 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. 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 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Panentheism
Panentheism (; "all in God", from the Greek , and ) is the belief that the divine intersects every part of the universe and also extends beyond space and time. The term was coined by the German philosopher Karl Krause in 1828 (after reviewing Hindu scripture) to distinguish the ideas of Georg Wilhelm Friedrich Hegel (1770–1831) and Friedrich Wilhelm Joseph Schelling (1775–1854) about the relation of God and the universe from the supposed pantheism of Baruch Spinoza.John Culp (2013)"Panentheism" in the ''Stanford Encyclopedia of Philosophy''. Retrieved 18 March 2014. Unlike pantheism, which holds that the divine and the universe are identical, panentheism maintains an ontological distinction between the divine and the non-divine and the significance of both. In panentheism, the universal spirit is present everywhere, which at the same time " transcends" all things created. Whilst pantheism asserts that "all is God", panentheism claims that God is greater than the unive ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Emanationism
Emanationism is a speculative theory in the cosmology or cosmogony of certain religious and philosophical systems, that posits the concept of ''emanation''. According to this theory, emanation, from the Latin ''emanare'' meaning "to flow from" or "to pour forth or out of", is the mode by which all existing things are derived from a 'first reality', or first principle. In the emanationist concept all things are derived from this first reality or perfect God, by consecutive steps of degradation, to a lower degree of this first reality or God: at every consecutive step the emanating beings are less pure, less perfect, less divine. Emanationism posits a transcendent principle from which everything is derived, as opposed to creationism, that considers the universe to be created by a sentient God who is separate from creation, and to materialism, which posits no underlying subjective and/or ontological nature behind phenomena, all phenomena being considered immanent. Origins Ema ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Nūr (Islam)
''Nūr'' () is a term in Islamic context referring to the "cold light of the night" or "heatless light" i.e. the light of the moon. This light is used as a symbol for "God's guidance" and "knowledge", a symbol of mercy in contrast to ''Nar'', which refers to the diurnal solar "hot light" i.e. fire. In the Quran, God is stated to be "the light (Nūr) of the heavens and the earth" ( Verse of Light). Many classical commentators on the Quran compare this to God illuminating the world with understanding, not taken literally. The first and foremost to representatively stand to the concept of ''nūr muḥammadī'' (the essence of Muhammad) being the quintessence of everything was Sayyid Abdul Qadir Gilani, who described this idea in his book Sirr ul Asrar. This concept was then preached by his disciples. One of Sayyid Abdul Qadir Gilani's disciples was the Andalusian scholar Abu Bakr ibn al-Arabi, who categorized ''nūr'' into different levels of understanding from the most profo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Divine Light
In theology, divine light (also called divine radiance or divine refulgence) is an aspect of divine presence perceived as light during a theophany or vision, or represented as such in allegory or metaphor. Light has always been associated with a religious and philosophical symbolic meaning, considered a source of not only physical but metaphysical illumination, as a metaphor for the revelation of a truth hidden in the shadows. The value of light often recurs in history of philosophy, especially Neoplatonic, in the course of which it is understood both as a structural component of every being, including physical ones, and as a metaphor of spiritual light. Types and terms The term "light" has been widely used in spirituality and religion, such as: * '' An Nūr'' – Islamic term and concept, referenced in '' Surah an-Nur'' and '' Ayat an-Nur'' of the Quran. * Inner light – Christian concept often associated with Quaker doctrine. * '' Johrei'' – In various Japanese new ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Deveikut
Devekut, debekuth, deveikuth or deveikus (; traditionally "clinging on" to God) is a Jewish concept referring to closeness to God. It may refer to a deep, trance-like meditative state attained during Jewish prayer, Torah study, or when performing the 613 commandments. It is particularly associated with the Jewish mystical tradition. Etymology דבק, or ''deveq'', the modern Hebrew word for glue, literally means 'to cling'. It is sometimes referred to as ''devequt'', "dvequt" or ''devequs''. The concept of Devequt is important in Jewish culture, particularly in Hasidism and in the history of Jewish thought, mysticism, and ethics. In modern Israeli Hebrew, "Devequt" or "dvequt" is also often a synonym for dedication toward a particular goal. In religious Judaism and in academia, "Dvequt" refers most commonly to the philosophical, mystical and Hasidic understanding of "Devequt" as "cleaving" or "attaching oneself" to God in all areas of life. It refers to the highest form of lo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ayin And Yesh
''Ayin'' (, related to ', ) is an important concept in Kabbalah and Hasidic philosophy. It is contrasted with the term Yesh (, ). According to kabbalistic teachings, before the universe was created there was only Ayin, the first manifest Sephirah (Divine emanation), and second sephirah Chochmah (Wisdom), "comes into being out of Ayin." In this context, the sephirah Keter, the Divine will, is the intermediary between the Divine Infinity ( Ein Sof) and Chochmah. Because Keter is a supreme revelation of the Ohr Ein Sof (Infinite Light), transcending the manifest sephirot, it is sometimes excluded from them. Ayin is closely associated with the Ein Sof (), which is understood as the Deity prior to His self-manifestation in the creation of the spiritual and physical realms, single Infinite unity beyond any description or limitation. From the perspective of the emanated created realms, Creation takes place ''"Yesh me-Ayin"'' ("Something from Nothing"). From the Divine perspective, C ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
