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Partzuf
''Partzufim'' or ''Partsufim'' (, singular ''partzuf'', , from Greek: πρόσωπον ''prósopon'' "face" or "mask"), are "countenances" or "personas" of God described in the ''Zohar''. The '' Idra Rabba'' describes a divine being composed of three partzufim: Arikh Anpin, the “Long-Faced One” or “Slow to Anger”; Zʿeir Anpin, the “Small-Faced One” or “Short-Tempered”; and Nukva, the feminine aspect of the Divine. Although one can observe expression of certain sefirot in the partzufim, the Idra Rabba makes no attempt to bring these two paradigms into alignment. The ''Idra Zuta'' describes five partzufim, the aforementioned three and two additional ones Abba (Father) and Imma (Mother), forming an “inner” divine “family” within the Godhead. In Lurianic Kabbalah, the partzufim are reconfigured arrangements of the ten sefirot, the divine attributes or emanations. Each partzuf is thus a configuration of disparate entities into a harmonious unit. Their full doct ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Arich Anpin
Arich Anpin or Arikh Anpin (Aramaic: אריך אנפין meaning "Long Face/Extended Countenance" (also implying "The Infinitely Patient One",) is an aspect of Divine emanation in Kabbalah, identified with the sephirah attribute of Keter, the Divine Will. The Zohar's imagery expounds its role in Creation, where it is the macroscopic equivalent of Zeir Anpin (Microprosopus) in the sephirotic tree of life. In 16th-century Lurianic doctrine, it becomes systemised as one of the six Primary Partzufim Divine Personae, as part of the cosmic process of Tikkun Rectification. The Lurianic scheme recasts the linear Medieval-Kabbalistic hierarchy of lifeforce in Creation into dynamic processes of interinclusion, analogous to the enclothement of a soul into a lower body. In this way, the Partzuf Arich Anpin is said to descend immanently through all levels of Creation as their concealed substratum Divine intention, though in progressively more concealed mode. Its inner dimension is ident ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Four Worlds
The Four Worlds ( ''ʿOlāmot'', singular: ''ʿOlām'' ), sometimes counted with a primordial world, Adam Kadmon, and called the Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in a descending chain of existence. The concept of "Worlds" denotes the emanation of creative lifeforce from the Ein Sof or Godhead through progressive, innumerable tzimtzumim or concealments. Kabbalists identified the names of these worlds from Isaiah 43:7, "All who are linked to My name, Whom I have ''created'', ''Formed'', and ''made'' for ''My glory'' ()". The names are thus Beri'ah "Creation," Yetzirah "Formation," Assiah "Action," and Atziluth "Emanation." Below Assiah, the lowest spiritual world, is the ''Assiah gashmi'' "Physical Assiah," the physical universe, which enclothes the last two sefirot, Yesod and Malkuth. Collectively, the Four Worlds are referred to as Aviyaʿ after their initial letters. In addition to the functional role each world has ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lurianic Kabbalah
Lurianic Kabbalah is a school of Kabbalah named after Isaac Luria (1534–1572), the Jewish rabbi who developed it. Lurianic Kabbalah gave a seminal new account of Kabbalistic thought that its followers synthesised with, and read into, the earlier Kabbalah of the Zohar that had disseminated in Medieval circles. Lurianic Kabbalah describes new doctrines of the origins of Creation, and the concepts of Olam HaTohu (Hebrew: עולם התהו "The World of Tohu-Chaos") and Olam HaTikun (Hebrew: עולם התיקון "The World of Tikun-Rectification"), which represent two archetypal spiritual states of being and consciousness. These concepts derive from Isaac Luria's interpretation of and mythical speculations on references in the Zohar.The Development of Kabbalah in Three Stages from inner.org: 1 [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tohu And Tikun
The World of Chaos () and The World of Rectification () are two general stages in Jewish Kabbalah in the order of descending spiritual worlds known as "the Four Worlds". In subsequent creations, they also represent two archetypal spiritual states of being and consciousness. Their concepts derive from the new scheme of Lurianic Kabbalah by Isaac Luria (1534–1572), the father of modern Kabbalah, based on his interpretation of classic references in the Zohar. The implications of tohu and tiqqun underlie the origin of free will and the evil realm of the qlippoth caused by the "Shattering of the Vessels" (), the processes of spiritual and physical exile and redemption, the meaning of the 613 commandments, and the messianic rectification of existence. Tikkun also means the esoteric sifting or clarification () of concealed divine sparks () exiled in physical creation. This new paradigm in Kabbalah replaced the previous linear description of descent by Moses ben Jacob Cordovero ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Zeir Anpin
Ze`ir Anpin (Aramaic: זְעֵיר אַנפִּין meaning "Lesser Countenance/Small Face", is a revealed aspect of God in Kabbalah, comprising the emotional sephirot attributes: Chesed, Gevurah, Tiphereth, Netzach, Hod and Yesod. The Zohar's imagery expounds its role in Creation, where it is the microscopic equivalent of Arich Anpin (Macroprosopus) in the Sephirotic tree of life. The Sifra D'Tzniuta portrays it as the revealed face of God, and the Idra Rabba elaborates on the Kabbalistic significance of its several attributes {{citation needed, date=May 2024. In 16th century Lurianic doctrine it becomes systemised as one of the 6 Primary Partzufim Divine Personae, as part of the cosmic process of Tikkun Rectification. Uniting ''Zeir Anpin''-Short Face with ''Nukvah''-Female Zeir Anpin, the emotional sephirot centered on Tiferet (Beauty), is the transcendent revelation of God to Creation ("The Holy One Blessed Be He"), a perceptible manifestation of the essential Divi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Idra
The Idra (), is a Kabbalistic work included in printings of the ''Zohar'', and was probably written and appended to the main body of the ''Zohar'' at a later date. Contemporary scholars believe the ''Idra'' dates to the third generation of Zoharic literature, which also produced the two anonymous or collective works of the '' Tikunei haZohar'' and '' Ra'aya Mehemna'' "Faithful Shephard" as well as other Zoharic material. The main body of the ''Zohar'' dates to the second generation of Zoharic material. There are two texts in Zoharic literature called the ''Idra''. The first is the ''Idra Rabba'' "greater Idra", and the second is the ''Idra Zuta'' "lesser Idra." These two texts are intimately connected. * ''Idra Rabba'' (, ''Zohar'' 3:127b-145a): Shimon bar Yohai convenes with nine other scholars, and they gather in the sacred threshing field, where they thresh out secrets. Each scholar expounds various configurations of the partsufim (emanations of the Godhead), and three of ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ancient Of Days
Ancient of Days is a name for God in the Book of Daniel. The title "Ancient of Days" has been used as a source of inspiration in art and music, denoting the creator's aspects of eternity combined with perfection. William Blake's watercolour and relief etching entitled '' The Ancient of Days'' is one such example. Judaism This term appears three times in the Book of Daniel (7:9, 13, 22), and is used in the sense of God being eternal. "In contrast with all earthly kings, his days are past reckoning." Kabbalah In the Zohar, the seminal document of Kabbalah that emerged in 13th-century Spain, there is mention of the Ancient of Ancients, and the Holy Ancient One – Atika Kadisha, variably interpreted as synonymous with the Ein Sof, the unmanifested Godhead. The Ancient of Days is the manifestation of the Ancient of Ancients within Creation. It refers to the most primary ("ancient") source of creation in the divine will Keter ("Crown"). In 16th-century Lurianic Kabbalah, ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Atzmus
''Atzmus'' or ''Atzmut'' ( from the Hebrew ''etzem'') is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the divine essence. Classical Kabbalah predominantly refers to the Godhead in Judaism with its designated term " Ein Sof" ("No end"-Infinite). Reference to ''atzmus'' is usually restricted in Kabbalistic theory to discussion whether "Ein Sof" represents the ultimate divine being in itself, or to God as first cause of creation. Background Perceptions of God in Jewish philosophy and Kabbalah Medieval Jewish philosophers like Maimonides, articulate a transcendent negative theology where it is only possible to describe God in terms of what He is not. Here Divine Unity means that God's singularity is unique and bears no relation to any concept one can conceive. Kabbalah Kabbalah or Qabalah ( ; , ; ) is an esoteric method, discipline and school of thought in Jewish mysticism. It forms the foundation of Mysticism, mystical relig ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Shekhinah
Shekhinah () is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the presence of God in a place. This concept is found in Judaism from Talmudic literature. The word "Shekhinah" is found in the Bible only as a "Shechaniah", a masculine proper name. The Hebrew root “shakan” appears in numerous conjugations, it can be found 128 times. (See Strong’s Hebrew dictionary 7931.) It also appears in the Mishnah, the Talmud, and Midrash. Etymology The word ''shekhinah'' is first encountered in the rabbinic literature. S. G. F. Brandon, ed., ''Dictionary of Comparative Religion'' (New York: Charles Scribner's Sons 1970), p. 573: "Shekhinah". The Semitic root from which ''shekhinah'' is derived, ''š-k-n'', means "to settle, inhabit, or dwell". In the verb form, it is often used to refer to the dwelling of a person or animal in a place, or to the dwelling of God. Nouns derived from the root included ''shachen'' ("neighbor") and ''mishkan'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Malkuth
Malkuth (; "kingdom"; Ashkenazi: ''Malkhus'' ), Malkhut, Malkhuth, or Malchus, is the tenth of the sefirot in the Kabbalistic Tree of Life. Description In the ''Zohar'', an important Kabbalistic text from late al-Andalus, Malkuth sits at the bottom of the Tree of Life below Yesod and "governs the simple fact of existence in the physical world"; it is also known as Shekhinah. " e central teaching of the Zohar coalesced around an anthropomorphic model, in which the sefirot represent a cosmic anthropos. The lower sefirot, Malkhut, Yesod, Hod, and Nezah, constitute the most physical dimension of life, the nefesh." Unlike the other nine sephirot, it is an attribute of God which does not emanate from God directly. Rather it emanates from God's creation—when that creation reflects and evinces God's glory from within itself. In Western esotericism Malkuth means Kingdom. It is associated with the realm of matter/earth and relates to the physical world, the planets and the Solar ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
