A couple contradictive representations of topics seemed obvious to me, to look closer to the reasoning implied, and to take the encyclopedia and dictionary descriptions "with a grain of salt" until at sometime I study further or learne from a reliably educated preacher or rabbi...one of whom freely without foggynous knows what is of opinion and what the theological consensus is on those topics.
Both topics seem to be by mostly metaphoric refrence ....
One topic alone is the deterrent from combigning abstracts of kabalism with "corporeal interpretation" .
The other topic seems to be treated as being an age old always known , for lack of better words and certainly with added caution, as "a sin", may be even a combination of commandments restrict?
The word "channeling" seems to be a surface description describing that certain aspects of attributes in essense, make some transition being sent from God, or by some natural way by Gods construct and and by at least His use or will, to whatever that specific communication or essense is that is of His reasoning and not ours...
..I'm having trouble even finding a comfortable written description about what the descriptions describe; another exert added:
EXCERT
Alternative configurations of the sephirot 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 sephirot of nothingness, ten and not nine, ten and not eleven". As altogether 11 sephirot are listed across the different schemes, two (Keter and Daat) are seen[by whom?] as unconscious and conscious manifestations of the same principle, conserving the ten categories[citation needed].
In Kabbalah the functional structure of the sephirot in channeling Divine creative life force, and revealing the unknowable Divine essence to Creation is described.
END EXCERT
I looked at a few different topics this morning and the wonders of continuations of so many things, one thing leading to the wonder of an other thing; a lot to some extent evolved around my own imagination and desire to find some useful personal discovery that combigns materials both spiritual and physical in our current world ; to find some metaphorical tables or dependable resources of signs God given, unperverted, useful and created applicable like a map or guide; already having scriptures to meditate, then which scriptures were not as much my wonder as finding clues to the wonder of what exists as tools or tuning apperatuses reflect Gods will in harmony while so many things seem U fathomable; in all, to find what constants are current to interpret stability and worthiness recognition clues so that human's satisfaction includes contentments of other humans existances, in all to be enthusiastic; and that, reasonably within comforts and understandings of human limitations, material or metaphoric boundaries.
The kabalistic note I found mentioned a scenario describing that God does not change; rather my wonder extends from my imagination from what was mentioned that does change, whether it may be mankind's own visibility or view or interpretation towards God, or maybe even God's presentation that changes considering God's Plans, Will, Design, Season, maybe even like in means of Love, could contentment have combigned function like two turning gears, or like the harmony and majesty of seperate clouds combigned with their drawn display of activity with the streams of winds ...
The word SERIFOT was a word I chose to find some etymology and history and definitions, in all, one word leading to the wonder of another wonder of an other word or topic.
This daily article noted find was just where I started this morning, for this as is, I can not describe my own post relating anything other than just a wave or point where I started.
This was wher I found something appretiative
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of th...e human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
http://www.chabad.org/calendar/view/day.asp?tdate=5/5/2015
An edit will follow with the word descibes more by definition
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https://en.wikipedia.org/wiki/Sephirot
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Sephirot
From Wikipedia, the free encyclopedia
(Redirected from Sefirot)
"Sephiroth" redirects here. For the Final Fantasy VII character, see Sephiroth (Final Fantasy).
| The Sephirot in Jewish Kabbalah | ||
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The term is alternatively transliterated into English as Sefirot/Sefiroth, singular Sephirah/Sefirah etc.
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Ten Sephirot
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The Sephirot are united in the Divine view. Medieval Kabbalah describes the sin of Adam as introducing false separation between male Divine and female Shechina, by eating from the Tree of Knowledge before the Tree of Life, two aspects of the Sephirot
The "Sefirot" (סְפִירוֹת), singular "Sefirah" (סְפִירָה), literally means "counting"/"enumeration", but early Kabbalists presented a number of other etymological possibilities from the same Hebrew root including: sefer (text), sippur (recounting a story), sappir (sapphire, brilliance, luminary), separ (boundary), and safra (scribe). The term sefirah thus has complex connotations within Kabbalah.[1]
The Sephirot are considered revelations of the Creator's Will ("ratzon"),[2] and they should not be understood as ten different "gods" but as ten different ways the one God reveals his Will through the Emanations. While in Cordoveran Kabbalah, Keter (The Divine Will) is listed as the first Sephirah, it is an intermediary above consciousness between God and the other, conscious Sephirot. The Sephirot are emanated from the Divine Will, because Kabbalah sees different levels within Keter, reflecting God's inner Will and outer Will. The innermost, hidden levels of Keter, also in some contexts called "The head/beginning that is not known",[3] are united above the Sephirot with the Ein Sof (Divine essence). It is not God who changes but the ability to perceive God that changes. This difference between the "Ma'Ohr" ("Luminary"-Divine essence) and the "Ohr" ("Light") He emanates is stressed in Kabbalah, so as to avoid heretical notions of any plurality in the Godhead[citation needed]. In its early 12th-century dissemination, Kabbalah received criticism from some Rabbis, who adhered to "Hakirah" (medieval Jewish philosophy), for its alleged introduction of multiplicity into Jewish monotheism. The multiplicity of revealed emanations only applies from the perspective of the Creation, and not from the perspective of the infinite Divine essence.[4]
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Alternative configurations of the sephirot 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 sephirot of nothingness, ten and not nine, ten and not eleven". As altogether 11 sephirot are listed across the different schemes, two (Keter and Daat) are seen[by whom?] as unconscious and conscious manifestations of the same principle, conserving the ten categories[citation needed].
In Kabbalah the functional structure of the sephirot in channeling Divine creative life force, and revealing the unknowable Divine essence to Creation is described.
The first sephirah describes the Divine Will above intellect. The next sephirot describe conscious Divine Intellect, and the latter sephirot describe the primary and secondary conscious Divine Emotions. Two sephirot (Binah and Malchut) are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light, then inwardly nurtures and gives birth to lower sephirot. Corresponding to this is the Female Divine Presence (Hebrew: שכינה, Shechinah). 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 sephirot. Therefore, the sephirot 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 (light) metaphor. However, Kabbalah repeatedly stresses the need to avoid all corporeal interpretation. Through this, the sephirot are related to the structure of the body and are reformed into Partsufim (Personas). Underlying the structural purpose of each sephirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience.
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(Definition from Wiktionary, the free dictionary)
https://en.wiktionary.org/wiki/sephirah
ENTRYsephirah
English
Alternative forms
Etymology
From Hebrew סְפִירָה (s'firá, “sephirah”, literally “counting, enumeration”), plural סְפִירוֹת (s'firót).Pronunciation
Noun
sephirah (plural sephiroth or sephirot)- (Kabbalah) Each of the ten attributes that God created, through which he can project himself to the universe and man. [quotations ▼]
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The Man-metaphor in Kabbalah
Main article: Anthropomorphism in Kabbalah
Kabbalah relates the Sephirot and Indwelling Shechinah Presence to Male-Female Divine principles, represented in the union of Jewish marriage Below. In Medieval Kabbalah the task of man is Yichud-"Union" of Male and Female Divinity on High[citation needed]. In Lurianic Kabbalah man redeems exiled Sparks of Holiness of the Shechinah from material Kelipot
Describing the material world Below in general, and man in particular, as created in the "image" of the world Above is not restricted in Rabbinic Judaism to Kabbalah, but abounds more widely in Biblical, Midrashic, Talmudic and philosophical literature.[8] Kabbalah extends the Man-metaphor more radically to anthropomorphise particular Divine manifestations on high, while repeatedly stressing the need to divest analogies from impure materialistic corporality. Classical "proof texts" on which it bases its approach include, "From my flesh I envisage God",[9] and the Rabbinic analogy " As the soul permeates the whole body...sees but is not seen...sustains the whole body...is pure...abides in the innermost precincts...is unique in the body...does not eat and drink...no man knows where its place is...so the Holy One, Blessed is He..."[10] Together with the metaphor of Light, the Man-metaphor is central in Kabbalah. Nonetheless, it too has its limitations, needs qualification, and breaks down if taken as a literal, corporeal comparison. Its limitations include the affect of the body on the soul, while the World affects 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.
Soul faculties and Male-Female principles
The Yosher-Upright configuration of the Sephirot arranges the 10 Sephirot into a Partzuf interrelationship, where each Sephirah relates and mediates the influence of the others. This metaphor for Divine interrelationships on High is arranged in the schematic relationship of man's soul, because alone amongst all Creation, Adam-Man is held to encapsulate all harmonized forces, while animals and angels embody only singular instinctive drives[citation needed]. The significance of this, as well as the full meaning of the Partzufim reconfiguration of the Sephirot, 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[citation needed]. 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"[11] 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[clarification needed], encapsulating the Divine Feminine in Creation, the principle of receiving, nurturing and pregnant internalization.In Medieval Kabbalah, the task of man is the Yichud-Union on High of the Male-Female principles of Divinity, healing the apparent separation and concealment of the Shechinah Female indwelling Divine presence[clarification needed] that sustains this world from the "Holy One Blessed Be He", the transcendent Divine on High[citation needed]. Separation and interruption of the Shefa-Flow of Divine vitality[clarification needed] into this World is caused by man's sins. Unification and revelation is opened by man's benevolence, so that in Kabbalah man 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:[citation needed]
For the sake of the union of the Holy One, Blessed Be He, and His Shechinah; to unite the name Yud and Hei, with Vav and Hei in the name of all IsraelTogether, the four letters of the Tetragrammaton essential Divine name encapsulate the sephirot on High.
Configuration of the body
Despite the particular geometric depiction of the Yosher scheme, through each soul faculty in the body, man's physical organs also reflect the supernal Divine forces on High, as the scheme of Yosher underscores the inter-relationship of the Sephirot as a unit or body. In this context, the physical upright standing of man contrasts with the horizontal forms of animals. The correspondence of the Sephirot with the physical organs of man:| Sephirah: | Organ: |
|---|---|
| Keter - Crown | Skull Encompassing crown Da'at elyon |
| Chochmah - Wisdom | Right brain Brain |
| Binah - Understanding | Left brain Heart |
| Da'at - Knowledge | Central brain Da'at tachton |
| Chesed - Kindness | Right arm 10 fingers included |
| Gevurah - Severity | Left arm 10 fingers included |
| Tiferet - Beauty | Torso Front Pnimiut-Internality Back Hitzoniut-Externality |
| Netzach - Victory | Right leg 10 toes included Right kidney |
| Hod - Glory | Left leg 10 toes included Left kidney |
| Yesod - Foundation | Sexual organ Holy covenant Male and female partzufim |
| Malkuth - Kingship | Mouth Speech-revelation Feet |
fifth dimension
