DICTIONARY
OF TERMS
Alphabetical list of specialized
Kabbala expressions used on this site
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231 Gates
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These are the 231 (r'la she'arim)
possible unique two-letter combinations generated by the 22 letters
of the Hebrew alphabet. The r'la she'arim are the
structural patterns of the reshimu after the tzimtzum.
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288 Sparks
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r'pach nitzutzin.
These are the "sparks" of holiness which resulted from the shattering
of the vessels of the world of Tohu. See Toh, Shevirat
HaKelim.
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370 Lights
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shin ayin nehorin. The 370 lights that
originate in the partzuf of Arich Anpin. The number
370 is derived from the process of inter-inclusion of the sefirot.
Chochma-bina-daat of Arich Anpin undergo a ten-fold iteration
twice, thus giving a total of one hundred for each sefira
and a total of 300 for the intellect as a whole. The seven emotion-sefirot
undergo only one tenfold iteration, this gives 7 x 10 = 70. The
sum of the iteration of all ten sefirot is thus 370.
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620 Columns of Light
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There are 620 columns of light that extend
forth from keter (the gematria of keter
= 620) to chochma and bina, and
from them is drawn life-force to all the sefirot.
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Ab
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Ayin-bet, one of the four ways -- Ab, Sag, Mah, Ban --
of spelling out the Ineffable Name of G-d (YHVH), the Tetragrammaton,
In which the numerical value of the Name equals 72 (Ayin =70,
bet = 2).
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Ab Sag Mah Ban
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Each sefira has two primary components -- or (the
light of the sefira) and kli (the vessel containing
the light). The vessel of each sefira is associated with
one of the ten divine names (E-l, Elo-him, Sha-dai, and so
on). The light of all of the sefirot is associated with the
Ineffable Name yud-hei-vav-hei. However, the light infuses
the vessels in four different "expansions" of yud-hei-vav-hei,
according to the level and type of the sefira. These four
expansions have the numerical values of 72, 63, 45 and 52, as follows:
yud-vav-dalet hei-yud vav-yud-vav hei-yud -- the sum of
the gematria of the letters is 72, and in numerical value,
ayin-bet (ayin=70, bet=2). The "filler letter"
(milui) here is yud. This spelling produces the world
of Akudim that precedes the world of Tohu.
yud-vav-dalet hei-hei vav-yud-vav hei-hei -- the sum of
the gematria of the letters is 63, and in numerical value,
samech-gimel (samech=60, gimel=3). The milui
here is a combination of yud and hei. This spelling
produces the world of Tohu, also known as the world of Nikudim.
yud-vav-dalet hei-alef vav-alef-vav hei-alef -- the sum
of the gematria of the letters is 45, and in numerical
value, mem-hei (mem=40, hei=5). The milui
here is aleph.This spelling produces the masculine aspect
of the world of Tikun or Atzilut.
yud-vav-dalet hei-hei vav-vav hei-hei -- the sum of the
gematria of the letters is 52, and in numerical value beit-nun
(beit=2, nun=50). The milui here is hei.
This spelling produces the feminine aspect of the world of Tikun
or Atzilut.
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Abba
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lit. "father," refers to the partzuf of chochma.
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Achlifu duchtaihu
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(Aramaic), literally, "exchanging places", for
example, when the light of chesed enters the vessel of gevura,
or the light of gevura enters the vessel of chesed.
This can only happen in the world of Tikun.
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Adam Kadmon
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lit. "Primordial man," the loftiest of the five worlds -- it precedes
Atzilut. It occupies an intermediary level
between the Infinite Light and the finite creation. "Adam"
means "in the likeness of," or "in the image of," from the Hebrew
word domeh. "Kadmon" means primordial, or primary.
Adam Kadmon is thus the primordial world which is "in the
likeness of" the Infinite Light which preceded it and which was
concealed in the process of Creation. Thus, even though Adam
Kadmon is a world, i.e., it comes into being through the tzimtzum,
nevertheless, it is so sublime, pure, and transcendent that it mirrors
the Infinite Light. Adam Kadmon is referred to as the "world
of keterim" since all of its sefirot are keter-like
"meta-sefirot." See Tehiru Illa / Tata'a. See also
Worlds, Tohu, Tikun. (Abbreviated as A'K.)
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Adar
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the twelfth month of the Hebrew calendar. During a Jewish leap
year, the month of Adar is doubled, inserting Adar Alef
as the twelfth month, so that Adar Bet becomes the thirteenth
month.
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A'K
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abbr. for Adam Kadmon, lit. "Primordial man," the loftiest
of the five worlds-- it precedes Atzilut.
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Ahava
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love (of G-d), one of the ten innate soul powers deriving from
chesed.
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Ahava mesuteret
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the hidden love of G-d innate in the soul of every Jew.
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Akudim
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the light emerging from Adam Kadmon that initiates the development
of vessels, such that ten degrees of light are bound together (akudim)
in a single vessel.
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Albam
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a formula for letter substitution, whereby the twenty-two letters
of the Hebrew alphabet are divided into two groups, the first comprising
the first eleven letters of the alphabet, and the second comprising
the next eleven letters. The first letter of the first group, alef,
is then exchanged for the first letter of the first group, lamed,
the second letter of the first group, bet, is exchanged
for the second letter of the second group, mem and so on.
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Alef
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the first letter of the Hebrew alphabet. Alef has the numerical value of 1.
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Alma d'itgalya
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(Aramaic), "the revealed world," referring primarily to
the immanent worlds of Beriya, Yetzira and Asiya.
This is achieved by Memalei kol Almin, immanent Divine energy
(light) that permeates all of Creation so that the subject that
it enlivens can sense it as his life-force and interact with and
respond to it. This form of divine energy is of a finite order that
can be confined within a finite
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Alma d'itkasya
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(Aramaic), "the hidden world," referring to the transcendent
world of Atzilut and above Atzilut. The related
term sovev kol almin, literally, "encompassing all of the
worlds", refers to the infinite Or Ein Sof that is neither
confined to any vessel nor constrained by the limitations of the
recipient. It "encompasses" or transcends that which it illuminates.
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Amalek
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The archetypical national enemy of the Jewish people, whom we are
commanded to utterly destroy (Deut. 25:19). Amalek is called
the "head of the nations," and is the driving force behind the opposition
of all other nations against the Jewish people. Amalek therefore
corresponds to keter and daat of kelipa.
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Amida
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prayer recited quietly while standing (amud in Hebrew),
it is also called the Shemoneh Esrei (the number eighteen
in Hebrew), referring to its original eighteen benedictions recited
three times daily. The Men of the Great Assembly (circa
300 BCE) added a nineteenth benediction.
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Anochi
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"I Myself," an epithet that when used by G-d about Himself alludes
to His very essence.
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Arich, Arich Anpin*
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(Aramaic), literally, "the extended visage," signifying
the external aspect of keter.
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Arich Anpin
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(Aramaic) literally, "the extended visage," signifies the
external aspect of keter. Whereas the other sefirot
determine the internal structure of each world and its nature (according
to whichever sefira predominates in that world -- see "Worlds"),
Arich Anpin is G-d's Will that the worlds exist. It is, therefore,
the very inception of Creation without being part of Creation. Moreover,
it envelops the entire world of which it is the keter, including
all of the sefirot of that world. See also Keter, Atik
Yomin.
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Arizal*
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an acronym for "Our Master [or the G-dly], Rabbi Isaac [Luria,
the Ashkenazi] of blessed memory," (1534-1572). The Ari taught profound
new insights in the wisdom of Kabbala and the Zohar. His
teachings were recorded by his students, primarily by Rabbi Chaim
Vital (1543-1620).
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Asiya
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"the World of Action." Asiya is the lowest of the five worlds,
below Yetzira. The generic form with which matter is endowed
in the world of Yetzira is particularized by the specific
dimensions and limitations of the world of Asiya. It is the
spiritual abode of the category of angels called ofanim,
and corresponds to nefesh in the soul of man. The sefira
of malchut predominates in Asiya. See also Worlds.
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Atbash
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a formula for letter substitution used in Torah in general, and
in Kabbala in particular, whereby the first letter of the Hebrew
alphabet, alef, is exchanged for the last, tav, the
second, bet, is exchanged for the second-to-last, shin,
and so on.
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Atik Yomin
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(Aramaic) literally "Ancient of Days." Atik Yomin is the inner
aspect of keter and is said to be the lowest aspect of the Emanator
(whereas Arich Anpin is the highest aspect of the emanated). It
is also sometimes referred to as simply Atik, although the Arizal
writes that the latter term refers specifically to the three higher
sefirot (keter, chochma, bina, or chochma, bina, daat) of Atik (Etz
Chaim, Shaar HaKelalim chap. 2). The word atik means "ancient,"
indicating its primordial quality, or "aloof," indicating that is
qualitatively remote from the Creation and the other sefirot. But
it also from the word ma'atik, "copy," since G-d's purpose and desire
in creating that is concealed within Atik is replicated in each
world according to its level. Thus, where Arich Anpin is G-d's will
to create, Atik is the purpose for which all the worlds were created
from the outset. It is also called mekor hata'anugim -- the source
of all (supernal) delight. See Atika Kadisha.
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Atika Kadisha
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(Aramaic) literally "Ancient Holy One", used synonymously with
Atik or Atik Yomin. However, the Arizal writes that
Atika Kadisha is sometimes used to refer specifically to
the three higher sefirot (keter, chochma, bina, or
chochma, bina, daat) of Atik (Etz Chaim,
Shaar HaKelalim chap. 2). See Atik Yomin.
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Atzilut
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"the World of Emanation." Atzilut is the next to highest
of the five worlds, below Adam Kadmon, and the first
of the immanent worlds. The name "Atzilut" comes from
the word "etzel"("close to") for it is close to Infinite
Light, and from the verse "He imparted (vayatzel) of the
spirit upon Moses" (Numbers 11:25). Just as the spirit that
G-d imparted to the Seventy Elders from that which already existed
upon Moses, so too, the world of Atzilut is not a new creation,
but merely a revelation from and extension of the Infinite Light
that preceded it. Accordingly, both the lights and vessels of Atzilut
are G-dliness and not created entities. (See Tanya ch.
49, Tanya Iggeret HaKodesh ch. 20). Atzilut corresponds
to Chaya in the soul of man. The sefira of chochma
predominates in Atzilut. See also Worlds.
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Atzmut
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essence.
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Av
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the fifth month of the Hebrew calendar. Also called Menachem-Av.
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Avoda
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literally, "work" or "service." In Torah it signifies man's divine
service, particularly through prayer and through the labor of self-refinement.
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Avram
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Abram. The name of the Patriarch Abraham before the letter hei
was added to his name to make Avraham.
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Ayin
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the sixteenth letter of the Hebrew alphabet. Ayin has a numerical
value of 70.
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Ayin
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"nothingness." Generally refers to keter, which is called
"nothing," because it is not created, nor is it comprehensible.
In Chasidism, ayin is the level between Yesh HaAmiti (G-d's
true being) and yesh haNivra (G-d's created being). More
specifically, there are two levels of ayin: a)
the ayin as it is to the Yesh HaAmiti (it is called
ayin because it is as if nothing and of no consequence),
b) the ayin as it is to the Yesh HaNivra (it is called
ayin because it is incomprehensible to created beings).
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Bahir
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Kabbala work written by Nechunia ben HaKana ben Zakai.
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Bamidbar
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Numbers, Fourth of the Five Books of Moses (the Pentateuch).
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Ban
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Bet-nun, one of the four ways -- Ab, Sag, Mah, Ban --
of spelling out the Ineffable Name of G-d (YHVH), the Tetragrammaton.
The numerical value of Bet-nun is 52.
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Barak ha'mavrik
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"the lightning flash," signifying the flash of light from Arich
Anpin into chochma.
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Beit HaMikdash
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the Temple in Jerusalem.
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Benoni
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"intermediate person." A benoni is someone who possesses a yetzer
hara (an inclination to evil) but controls it and does not sin.
There are many levels of benoni -- from one who is in a continuous
conscious struggle to maintain mastery over his yetzer hara,
to one so engrossed in his divine service that his yetzer hara
remains dormant. Contrasted with a tzadik, one who has
achieved a permanent inner spiritual transformation.
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Beraita
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(Aramaic), statement of Tannaitic origin not included in
the Mishna, the formalized Oral law.
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Bereishit
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Genesis, First of the Five Books of Moses (the Pentateuch).
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Beriya
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"the World of Creation." This is the world below Atzilut.
Beriya is the first world created ex nihilo, its "substance"
is unformed primordial matter. It is the spiritual abode of the
category of angels called seraphim. Although they are created
beings, the seraphim are fully aware that their entire
existence is the life-force flowing to them from G-d. The primordial
matter of Beriya is endowed with form in Yetzira. Beriya
corresponds to Neshama in the soul of man. The sefira
of bina predominates in Beriya. See also Worlds.
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Berudim
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the third, final stage in the development and interaction of vessels
to form partzufim in the world of Atzilut. Synonymous
with the world of Tikun.
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Besht
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, acronym for Baal Shem Tov, literally "Master of the Good Name,"
a title applied to several early Chassidic figures, the most famous
is Rabbi Yisrael ben Eliezer (1698-1760), the founder
of Chasidism..
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Bet
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the second letter of the Hebrew alphabet. Bet has a numerical
value of 2.
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Bina
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understanding, the developmental aspect of intellect. The third
of the ten sefirot, below chochma and keter.
In the arrangement of sefirot into three columns, bina
is situated at the top of the left column and corresponds to the
left lobe of the brain. The word bina is related to the word
livnot "to build." For this is the essential quality of bina.
The abstract, non-dimensional, incomprehensible point that represents
chochma is expanded and built into a three-dimensional structure,
sometimes compared to the physical dimensions of length, breadth,
and depth. In the context of sefirot, they signify three
facets of bina, each corresponding to a different relationship
of bina to the other sefirot: 1) The "depth" of bina
expresses its relationship to its source in chochma. 2) The
"breadth" of bina signifies expansion, and is the definitive
characteristic of bina. In this connection the Sages of the
Talmud (Chagiga 14a) describe bina as hameivin
davar mitoch davar -- "understanding one thing from [within]
another." In other words, the understanding of bina (denoting
an entire conceptual framework of inter-related ideas) is derived
from within (mitoch) chochma. 3) The "length" of bina
describes its relationship to the sefirot below it. The extent
to which bina reaches down in affecting the other sefirot
is called its "length." Thus, bina could be defined as the
expansion of the initial point of chochma into a full-blown
and comprehensible revelation of the Divine Light.
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Binyan
HaMalchut
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the ten sefirot exist not only as individual manifestations
of divine attributes, but are also arranged in various distinct
configurations, called partzufim ("visages" or "profiles"
-- singular: partzuf), each with ten sefirot of their
own. The sefirot are able to interact with each other only
as partzufim. Chochma (the partzuf called Abba)
and bina (the partzuf called Imma) are
emanated from the outset as partzufim, whereas Zeir Anpin
(Z'A) is emanated in its initial form only as comprising the
six sefirot from chesed to yesod. It receives
its mochin (chochma and bina) only at a later
stage, as an addition. Similarly, malchut is emanated from
the outset as a single point only, called keter malchut,
and it too receives the other nine sefirot only at a later
stage. This development of malchut into a full-blown partzuf
is called binyan hamalchut, and it is dependent upon
the arousal from below (itaruta d'letata) initiated by the
Jewish people in this world. The itaruta d'letata reaches
to the very root of malchut in keter (Sefer HaLikutim
s.v. malchut, p. 572-4).
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Birur
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"separation," "selection," or "refinement." The kabbalistic doctrine
that sparks of holiness that became imbedded within Creation as
a result of the shattering of the vessels of Tohu must be
extracted and elevated by the proper use of materiality. As the
vessels of Tohu shattered, 288 shards (R'pach Nitzutzin)
to which a residue of the original light of Tohu remained
attached fell into the world of Atzilut. The most refined
aspects of the vessels were absorbed and assimilated into Atzilut,
but the remainder fell further and subdivided into smaller fragments,
to which a smaller spark of holiness remained attached. This process
was repeated through the worlds of Beriya, Yetzira and
Asiya until the fragments that could not be assimilated in
the realm of holiness became imbedded in kelipa, to animate
the forces of evil. It is man's task to extricate this spark of
holiness from the kelipot and restore it to the realm of
holiness, until eventually the kelipot will be deprived of
their vitality and cease to exist. This is called birur hanitzutzot
-- extricating, refining and elevating the sparks of holiness and
thus restoring the proper cosmic order. See also Shevirat
HaKelim,Tikun.
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Bitul
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self-effacement, nullification.
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Botzina d'kardonita
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(or d'kardinuta) (Aramaic), "The dark lantern." This
refers to a level within keter. More specifically, botzina
d'kardonita signifies the gevurot (principles of severity)
of Arich Anpin or of Atik Yomin.
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Caf
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or chaf, the eleventh letter of the Hebrew alphabet, has
the numerical value of 20.
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Canaan
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the name of the Land of Israel before its conquest by the Jewish
people under the. leadership of Joshua.
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Chaf
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or caf, the eleventh letter of the Hebrew alphabet, has
the numerical value of 20.
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Chakal Tapuchin
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(Kadishin) (Aramaic), literally, "the (Holy) Apple
Orchard." This refers to malchut of Atzilut as it
derives nourishment from netzach, hod and yesod.
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Chakika
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"engraving." In Kabbala this often refers to the engraving of the
letters of the reshimu in the Tehiru Illa'a
(revelation of the Or Ein Sof prior to the tzimtzum).
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Chalal
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the void (reshimu) resulting from the tzimtzum. The worlds
exist within the chalal.
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Chametz
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leavened bread or leavening agent forbidden on Passover.
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Chamishim Shaarei Bina
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or Nun Shaarei Bina, "Fifty Gates of Understanding" that were all
given to Moses -- excluding one (Nedarim 35b), until he ascended
Har Nebo -- Har sh'nun bo ("the mountain on which
nun--the fiftieth gate--was revealed to him). Except for
Moses, the fiftieth gate is generally unattainable.
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Chanuka
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an eight-day festival of rabbinic origin celebrating numerous miracles,
including the victory of the Maccabees over the Greeks, the rededication
of the Temple after the Greeks had defiled it, the discovery of
a jar of undefiled pure oil, to use for kindling the Menora,
the candelabrum in the Temple, and, primarily, the burning
of that one-day's worth of oil for eight days--the number of days
necessary to obtain additional pure oil.
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Chashmal
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a scintillating or flashing radiance surrounding the Divine Presence
on the throne mentioned in Ezekiel's vision of the Merkava.
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Chasid
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pious one, (a) One who goes beyond the letter of the law,
(b) A disciple of the Baal Shem Tov and his successors, (c) One
who adheres to the teachings of the Baal Shem Tov and his successors.
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Chasidism
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(a) The pietistic, mystical movement within Judaism founded by
Rabbi Israel Baal Shem Tov in the early part of the 18th
Century, (b) The oral and written teachings of this movement.
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Chaya
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the fourth, and next to highest of the five levels of the soul.
Corresponds to the world of Atzilut.
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Chayot
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"living beings," angels in the world of Yetzira mentioned
in Ezekiel's vision of the Merkava.
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Chesed
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kindness or benevolence, is the fourth of the ten sefirot.
In the arrangement of sefirot in three columns, chesed
is situated in the middle of the right column, below chochma,
and corresponds to the right arm and to the first day of Creation.
Chesed denotes the unbounded loving-kindness with which G-d
created the worlds, and with which all of Creation is permeated,
as the verse explains: "The world is built with chesed" (Psalms
89:3). Kindness was in fact the reason for the Creation, since
the "nature" of G-d is absolute benevolence and loving-kindness,
He created the worlds so that He would have on whom to bestow His
kindness -- "The nature of good is to do good" (Emek Ha'melech,
shaar Shaashuei HaMelech).
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Cheshvan
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the eighth month of the Hebrew calendar. Also called Mar-Cheshvan.
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Chet
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the eighth letter of the Hebrew alphabet. Chet has a numerical
value of 8.
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Chida
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acronym for Chaim Yosef David Azulai 5484-5566 (1724-1806
CE), see Azulai.
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Chitzoniyut
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outwardness, externality. In terms of creation this signifies
the very lowest level of a sefira, in terms of a person's aspirations,
interests or behavior, it indicates a tendency towards triviality
or pettiness. Chitzoniyut is the opposite of pnimiyut,
inwardness.
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Chiyut
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(a) vitality, zest, (b) life force.
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Chochma
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(a) literally "wisdom", the creative aspect of intellect.
Chochma is the second sefira, below keter and
the first of the immanent sefirot
(b) (b) the first of the intellectual powers of the soul.
In the array of sefirot in three columns, chochma
is situated at the top of the right column, and corresponds to the
right hemisphere of the brain. There are several aspects of chochma:
1) The word chochma itself may be broken into two words --
koach (potential) and ma (what is). Thus, chochma
means "the potential of what is," or, "the potential to be." This
aspect of chochma describes the state of chochma in
relation to the sefira of keter. As chochma
emanates from keter, the first dawning of the Infinite Light,
it "appears" in an obscure and undefined state that is a virtual
non-being. Thus the verse states, "and chochma emerges from
nothingness" (Job 28:12, see Zohar II, 121a, Zohar III,
290a, commentaries). The light of Ein Sof becomes unified
in the world of Atzilut through clothing itself first in
the sefira of chochma. 2) Chochma is the first
of the immanent or in-dwelling sefirot and is therefore is
called "the beginning," as in the verse "Reishit chochma (Psalms
111:10) -- "Chochma is the first," -- the first of
the immanent sefirot. 3) Chochma is the life-force
of all creation, as in the verse, "and chochma enlivens (or
vitalizes) all that possess it" (Ecclesiastes 7:12). 4) Chochma
is the instrument of creation, as in the verse, "You made everything
with chochma" (Psalms 104:24). In its fully articulated
form, chochma possesses two partzufim: the higher
of these is referred to as Abba, whereas the lower is referred
to as Yisrael Sabba. In the soul, chochma is associated
with the power of intuitive insight.
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Chomer
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"matter," sometimes refers to the physical body. One of the objectives
of divine service is to subjugate the matter within creation to
its form.
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Chupa
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wedding canopy. This term is also used in Kabbala to denote the
all-encompassing light of sovev kol almin.
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Chush
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pl. Chushim (a) sense, (b) talent, proclivity. Chushim
reveal the nature of the soul.
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Chut
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literally "thread." In Kabbala and Chasidism it denotes the inner,
unifying dimension of the sefira, the kav.
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Cohen
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priest, descendant of the family of Aaron, official at the Temple
sacrifices. Also spelled Kohen.
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Daat
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literally "knowledge", is the conclusive and action-oriented aspect
of intellect and the third of the soul powers. In the arrangement
of sefirot in three columns daat is situated in the
middle column, below chochma to the right, bina to
the left, directly beneath keter, and directly above tiferet.
It corresponds to the cerebellum (posterior brain). Daat
is counted as the third of the ten sefirot -- when keter
is not counted. (Generally keter is counted when the
subject is Seder Hishtalshelut, but daat is counted
when the subject is divine service). Daat is associated in
the soul with the powers of concentration and sensitivity. There
are two aspects to daat -- the higher level, referred to
as daat elyon ("higher knowledge") or daat hane'elam ("the
hidden knowledge") sustains the continuous bond between chochma
and bina, the lower level, referred to as daat tachton
("lower knowledge") or daat hamitpashet ("permeating knowledge"),
connects the intellectual powers with the realm of emotion. This
level of daat is therefore referred to in Zohar as
"the key that includes six," for it is the key to the emotional
attributes.
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|
Daat Elyon /
Daat Tachton
|
"higher daat" and "lower daat," or "the Creator's
perspective" and "man's perspective." There are two perspectives
from which the Creation can be viewed: From the point-of-view of
daat elyon (the Creator's perspective) only G-d's eternal
existence is true being, since His existence is necessary -- "His
existence is of His essence and no other existence precedes Him."
However, since the world exists as a mere radiation and is entirely
dependent on the Creator's will that it endure, its existence is
regarded as "nothingness." However, from the point-of-view of daat
tachton (the perspective of created beings) that the world exists
is self-evident, and needs no further proof. But since the Creator's
existence is incomprehensible to us it is referred to as "Nothingness."
While we acknowledge that the former perspective is the ultimate
truth, the latter perspective also originates in G-d, as the verse
states, "E-l is G-d of [both] de'ot" -- daat elyon
and daat tachton.
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|
Daat haMitpashet
|
"permeating knowledge." See Daat Tachton, daat.
|
|
Daat haNe'elam
|
"the hidden knowledge." See Daat Elyon, daat.
|
|
Dalet
|
the fourth letter if the Hebrew alphabet, its numerical value is
4.
|
|
Deveikut
|
an ecstatic state in which the soul cleaves to G-d.
|
|
Devorim
|
Deuteronomy. The fifth of the Five Books of Moses (the Pentateuch).
|
|
Dibuk
|
"clinging." The Kabbalistic doctrine of transmigration of souls
(metempsychosis) whereby the soul of an evil person attaches itself
to the soul of another person, thereby hampering the latter's ability
to act independently or even rationally.
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|
Din
|
(a) a synonym for gevura, strictness, (b) judgment, a manifestation
of gevura , (c) one of the thirteen hermeneutical rules,
also knows as kal v'chomer -- a conclusion drawn from a minor
premise to a major one.
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|
Dira b'tachtonim
|
"a dwelling place in the lower worlds." Midrash Tanchuma, Nasso
ch. 16, explains that G-d created the world because He desired a
dwelling place in the lower worlds. This is achieved through man's
efforts in Torah and mitzvot.
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|
Ein Sof
|
the Endless or Infinite. Frequently used in the Zohar to
refer to G-d. See Or Ein Sof.
|
|
Eisav
|
Esau. Elder son of Isaac, brother of Jacob.
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|
Eliyahu
|
Elijah, one of the Jewish prophets. Also called Malach HaBrit
-- "angel of the covenant," for he is present at every circumcision
ceremony. According to Jewish tradition, Eliyahu will announce the
advent of the Messiah.
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|
Elo-him
|
one of the seven divine names that may not be erased. This name
indicates the activity of concealment, restriction, severity or
even harsh judgment.
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|
Elul
|
, the sixth month of the Hebrew calendar.
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|
Emet
|
truth. Often used to refer to the sefira of yesod.
|
|
Emuna
|
faith. Emuna is the highest faculty of the transcendent
powers of the soul and corresponds to RaDL'A --the most elevated
level of keter.
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|
Etz Chaim
|
"The Tree of Life." (a) Etz Chaim is a key symbol in the
Kabbala for the various layers of configurations of the sefirot,
(b) the name of the best-known volume of Lurianic writings, composed
by Rabbi Chaim Vital from the teachings of Rabbi Isaac Luria.
|
|
Etz HaDaat
(Tov v'Ra)
|
"The Tree of Knowledge (of Good and Evil)." (a) This refers to
malchut. However, this does not imply that there is evil in malchut
since Daat Elyon illuminates malchut as it is in Atzilut.
It is below malchut of Atzilut that good and evil exist,
(b) this refers to the world of Beriya.
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|
Fifty Gates (of Understanding)
|
The number 50 corresponds to the fifty times that the Exodus from
Egypt is mentioned in the Torah and represents the development of
the seven emotional attributes (middot) within bina
into their constituent sub-middot (7X7 = 49), plus one
for bina itself, representing the fiftieth gate, which
is generally unattainable. Also referred to as Nun (nun = 50) Shaarei
Bina.
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|
Gadlut
|
a state of expanded spiritual consciousness, intellectual or emotional
maturity.
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|
Galut
|
(a) exile, (b) Diaspora.
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|
Gan Eden
|
the Garden of Eden. The Zohar [ld1] explains that there
are, in general, two levels of Gan Eden -- Gan Eden HaElyon
(the higher Garden of Eden) and Gan Eden haTachton (the lower
Garden of Eden). The aspect of G-dliness revealed in Gan Eden
haTachton is from the supernal middot, whereas the aspect
of G-dliness revealed in Gan Eden HaElyon is from the supernal
mochin, a far greater illumination. Furthermore, the souls
in Gan Eden haTachton experience the revelation of G-dliness
as the emotional revelation of consummate love and awe. In contrast,
the souls in Gan Eden HaElyon experience the revelation of
G-dliness as a profound and inspirational insight into Divine Truth.
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|
Garon
|
literally, "throat." In the human reflection of the configuration
of the sefirot the garon represents the narrow constriction
between the intellectual faculties and the emotional faculties,
sometimes preventing the intellect from illuminating the emotions.
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|
Gedula
|
another name for chesed, found in the verse in Chronicles
I, 29:11.
|
|
Gehinom
|
Purgatory. A state of spiritual alienation.
|
|
Gematria
|
the numerical equivalence of Hebrew letters, words, and phrases.
Gematria is used to gain insight into concepts related by
their numerical value.
|
|
Geula
|
redemption.
|
|
Gevura
|
literally "strength" or "severity" -- restrictive power. In the
arrangement of sefirot in three columns gevura is
situated in the middle of the left column, directly beneath bina,
and corresponds to the left arm and the second day of the week.
Sometimes it is referred to as din. It is the power to limit
and conceal the Infinite Light so that each creature can receive
according to its capacity. Thus, although gevura is generally
understood as severity or restrictive power, it is also an aspect
of G-d's kindness, for if the outpouring of infinite kindness were
to remain unrestricted, finite creatures would become instantly
nullified in the infinite revelation of Divine Love. Gevura is
associated in the soul with the power to restrain one's innate urge
to bestow goodness upon others, when the recipient of that good
is judged to be unworthy and liable to misuse it. The restraining
quality of gevura also allows one to overcome his adversaries,
be they external or internal (his evil inclination).
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|
Gilgul (gilgul neshamot)
|
reincarnation. The soul may be reincarnated in order to afford
it the opportunity to fulfill all of the mitzvot.
|
|
Gimel
|
the third letter of the Hebrew alphabet. Gimel has a numerical
value of 3.
|
|
Gog u'Magog
|
a symbol of the seventy nations of the world who will besiege the
Land of Israel and be defeated. Their defeat ushers in the Messianic
era. The gematria of Gog u'Magog = 70.
|
| Gulgalta
|
(Aramaic) "skull." In the human reflection of the configuration
of the sefirot the skull corresponds to Arich Anpin.
|
|
Haalat Mayin Nukvin (ma'n)
|
(Aramaic), literally, "arousing the female waters." This
refers to the process whereby the recipient (the feminine element)
initiates a more elevated and intimate relationship with G-d, usually
resulting in a response from Above called Hamshachat (drawing down)
Mayin Dechurin (masculine waters).
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|
Halacha
|
a) the entire corpus of Jewish law, b) a specific ruling
in Jewish law.
|
|
Hamshacha
|
drawing down [of Or Ein Sof] from Above.
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|
Hamshachat Mayin Dechurin (ma'd)
|
(Aramaic), drawing down Or Ein Sof into the world from Above.
This can come about in two ways: a) independent of any prior activity
by the recipient(s), b) in response to the efforts of the recipient(s)
to forge a more elevated and intimate relationship with G-d, which
is termed Haalat Mayin Nukvin, "arousing the female
waters".
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|
Hashgacha
Pratit
|
individual divine providence. According to Maimonides, hashgacha
pratit applies only to humans, per se, while the rest
of Creation is governed by hashgacha klalit -- collective
divine providence that governs the species but not individual members.
However, Kabbalistic and Chassidic texts maintain that hashgacha
pratit applies to each and every creature, albeit in a concealed
fashion, so that only hashgacha klalit is revealed. Four
components of hashgacha pratit are identified: 1) Each and
every movement and event of each and every creature, not only humans,
is governed by hashgacha pratit, 2) Each and every entity
in Creation has a purpose and part in the divine plan for all of
Creation, 3) The relative position of each created being (excluding
Jews) in the hierarchy of being (see Seder Hishtalshelut)
is according to the quality and quantity of its contribution
towards the fulfillment of the divine plan, 4) The Jewish people
are all chosen equally by G-d, and are therefore equally obligated
to fulfill their divine purpose, despite the external differences
between them.
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|
Havayah
|
a way of referring to the four-letter name of G-d (YHVH), the Tetragrammaton,
without actually pronouncing the name itself.
|
|
Havdala
|
separation, the ceremony marking the end of the Sabbath or a Festival,
and the beginning of a new week.
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|
Hei
|
the fifth letter of the Hebrew alphabet. Sometimes written (and
said) as "kei" when spelling out the letters of divine names.
Hei has a numerical value of 5.
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|
Heichal
|
literally, chamber. In a general sense, heichal refers to
the entire Temple edifice including the Ulam (the hall),
the Kodesh (Holy) and the Kodesh Ha'kodashim (Holy
of Holies). In Kabbala, the term is used to refer to various spiritual
"chambers" or self-contained levels.
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|
Hilula
|
day of rejoicing. This can refer to a joyous occasion, such as
a wedding, or to the anniversary of the passing of a tzadik.
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|
Hishtalshelut
|
"progression," the finite, interlinked, sequence of causes and
effects, called illa v'alul, that brings about the descent
of the worlds from one another. See Seder Hishtalshelut.
|
|
Hishtalshelut HaKetarim
|
the interlinking of one keter (pl. ketarim) with
another in a series of interlinked gradations from keter of
the higher world to the keter of lower worlds. The keter
of each of world has a greater affinity to the keterim of
the other worlds (above or below it) than it has to the other sefirot
of its own world. Furthermore, the descent of the ketarim
from one another does not follow the same pattern of cause and effect
characterizing the way other sefirot are produced by the sefira/sefirot
preceding them. In the latter relationship, the effect is at
best merely a radiance that unfolds from within its cause, whereas
the ketarim, in whichever world they may be, are all of the
same essential nature.
|
|
Hitbonenut
|
meditation or contemplation.
|
|
Hitkashrut
|
the bond between disciple and master, or a chasid and his Rebbe.
|
|
Hitpaalut
|
a state of intense arousal of the emotional attributes of the soul.
|
|
Hiyuli
|
a primordial or elemental state.
|
|
Hod
|
the eighth sefira. Corresponding to the left leg. See combined
discussion of Netzach-Hod in Dictionary
|
|
Ibur,
Yenika,
Gadlut
(or Mochin)
|
literally "embryonic, infant, adult (or intellectually mature)"
stages of development. These are also three stages of spiritual
development, paralleling the three stages of physical development.
An embryo's nourishment is through its mother. A nursing infant
still receives his nourishment from his mother but does so through
his own active involvement. It is only at a considerably later stage
that the child becomes an adult and attains maturity. The soul undergoes
a similar three-stage process of developing awareness of G-dliness.
In the embryonic stage of development the soul has minimal awareness
of G-dliness and its focus is on action -- accepting the yoke of
Heaven to fulfill the mitzvot. In the nursing stage, its
awareness of G-dliness is beginning to develop but centers primarily
around emotional development. In adulthood, the soul achieves mature
knowledge of G-dliness.
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|
Igul
|
pl. Igulim, the concentric pattern of encompassing (as opposed
to immanent) sefirot of Adam Kadmon.
|
|
Igul haGadol
|
the Or Ein Sof that was "moved aside" in the process
of tzimtzum and now encircles the resultant chalal
(void).
|
|
Igulim v'Yosher
|
the "circles and straightness", the stages in the development and
arrangement of the sefirot of Adam Kadmon.
|
|
Illa v'Alul
|
, (Aramaic) "Cause and effect." The relationship between illa (cause)
and alul (effect) is such that the alul is contained within the
illa -- albeit in an undefined state -- even before the alul emerges
into being. The illa produces the alul, it does not create it. Thus,
the alul's emergence is not a creation of a new being, since it
is merely a revelation from within the illa where it was "hidden,"
i.e., undefined.
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|
Imma
|
literally "mother", the partzuf of bina. There
are two levels in this partzuf -- bina and tevuna.
Bina is the mochin or intellectual faculties of the
partzuf, tevuna comprises the six middot (emotional
aspects) of the partzuf. See partzuf, bina.
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|
Itaruta d'leila
|
(Aramaic), Divine arousal resulting in an influx of Or
Ein Sof into the world. This can come about in two ways:
a) initiated by G-d, independent of any stimulus by the recipient(s),
b) in response to the efforts of a recipient(s) to establish a more
elevated and intimate relationship with G-d (Itaruta d'letata).
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|
Itaruta d'letata
|
(Aramaic), human arousal from below. This is the process
whereby the recipient (the feminine element) initiates a more elevated
and intimate relationship with G-d, usually resulting in a commensurate
response from Above (itaruta d'leila).
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|
It'hapcha
|
(Aramaic), transformation. The process whereby spiritual
"darkness is transformed into light, and bitter into sweet," so
that the desire of the yetzer hara (the evil inclination which exists
in individuals) for self-indulgence is transformed into love of
G-d. Itkafia subdues but does not transform the inclination.
|
|
Itkafia
|
(Aramaic), subjugation. The process through which a person
subdues his (evil) inclination for self-indulgence or self-destruction,
but not to the extent of transforming it or it'hapcha.
|
|
Iyar
|
the second month of the Hebrew calendar. Also called Ziv.
|
|
Kabbala
|
the esoteric wisdom of the Torah handed down from Moses to Joshua,
and down on through the generations. Often divided into Kabbala
Iyunit (contemplative or analytical Kabbala) and Kabbala
Maasit (practical Kabbala). Some of the great luminaries of
the Kabbala were Rabbi Shimon bar Yochai, a second century Tannaitic
sage who wrote the Zohar, Rabbi Moshe Cordovero (c. 1522-1570)
author of Pardes Rimonim, Rabbi Isaac Luria (1534-1572) whose
teachings, known as the Kitvei Arizal, were recorded by his
disciple Rabbi Chaim Vital (1543-1620), Rabbi Israel Baal Shem Tov
(1698-1760), the founder of Chasidism.
|
|
Kabbala Iyunit
|
("contemplative Kabbala"), in contrast to Kabbala Maasit,
attempts to communicate and describe the "anatomy" of the Divine
reality. In addition to the study of complex philosophical and technical
aspects of the ways of G-d, Kabbala Iyunit also utilizes
meditations based on divine names and their various permutations.
|
|
Kabbala Maasit
|
("practical Kabbala"), in contrast to Kabbala Iyunit, involves
techniques aimed specifically at altering natural states or events,
it is most often characterized by the incantation of divine names
or the inscription of such names on amulets.
|
|
Kadish
|
a prayer, written in Aramaic, sanctifying G-d's name. It is recited
by the leader of a communal prayer service. There is also a special
mourner's kadish.
|
|
Kal v'chomer
|
a conclusion drawn from a minor premise or more lenient condition
to a major or stricter one, and vice versa. This is one of Rabbi
Yishmael's thirteen rules by which the Torah is expounded.
|
|
Katnut
|
a state of restricted or immature spiritual consciousness, as opposed
to gadlut, intellectual or emotional maturity.
|
|
Kav
|
the thin ray of light beamed from the Infinite Light into the vacated
space (chalal) created by the tzimtzum. As
the kav entered the chalal it circled around the inner
perimeter of the chalal, forming a single all-encompassing
circle (igul). The kav then circled around the inner
perimeter of the first circle forming another circle within it.
This process was continued until ten concentric sefirot were
formed, called the igulim of Adam Kadmon. Simultaneously
the kav shined into the chalal in a straight line
from the roof of the chalal (the roof of the chalal being
the part of the chalal that was first pierced by the kav)
almost all the way through to its floor, forming the sefirot
of yosher. The concepts of higher (closer to the head of
the kav) and lower (closer to the end of the kav)
are thus introduced. The kav has two primary functions: 1)
the external aspect of the kav measures the degree of illumination
appropriate for each sefira in every world, and is thus the
source of light of the sefirot, 2) the inner aspect of the
kav, called the chut, unifies and harmonizes the sefirot.
In the future, by virtue of the fulfillment of Torah and mitzvot,
the end of the kav will reach the floor of the chalal
and the revelation at the foot of the kav will be as
great as the revelation at its head. The kav and the reshimu
work in conjunction as light (kav) and vessel (reshimu).
|
|
Kavana
|
pl. kavanot, "intention/s." Mystical meditation during prayer
or while fulfilling a mitzvah.
|
|
Kedusha
|
holiness. Also refers to a section in the repetition of the Amida
prayer.
|
|
Kelipa pl. kelipot
|
literally "shell", "husk" or "bark". Within it, the kelipa conceals
a spark of holiness, which is the vital force of the kelipa,
analogous to a fruit surrounded by a shell or peel. In order to
release the holy spark, the encumbering shell must be removed. The
Zohar designates[ld2] enumerates four types of
kelipot, three of which are entirely evil. The fourth,
kelipat noga, is the shell that actually envelops the spark
of holiness and is not altogether evil.
|
|
Kelipat Noga
|
literally, "luminous shell" or "glowing husk"-- the most elevated
of the four kelipot, it is the shell, comprised of
both good and evil, that envelops the spark of holiness.
|
|
Keruv
|
pl. keruvim, "cherub/s." The keruvim are angelic
beings that were represented on the cover of the Ark containing
the stone tablets of the Ten Commandments.
|
|
Keter
|
literally "crown," the first and highest sefira. In the
arrangement of sefirot in three columns, keter is
situated at the top of the middle column and corresponds to the
skull that encloses the brain. Keter is the intermediate
category between the Infinite Light and the sefirot. In each
of the worlds, it is the source of the other sefirot. Keter
is so sublime that the Zohar (III, 256b) refers to
it as Temira d'kol Temirin -- the most hidden of all.
For this reason, keter is sometimes excluded from the scheme
of sefirot (daat is then counted instead). Since it
is their source, it is in a category of its own.
The word "keter" is derived from two sources: 1) from ketar,
"wait" -- indicating that one must wait for keter to become
manifest before it can be comprehended, and 2) from keter,
"crown", indicating its preeminent position, transcending even the
head. It implies "surrounding" or "enveloping," as it envelops the
entire world of which it is the keter, crown. Although, in
general, keter comprises two primary aspects (partzufim)
-- the inner aspect of keter, called Atik or Atik
Yomin, and the outer aspect, called Arich Anpin, there
is also a third aspect of keter -- Radla, which hovers above
the very highest level of Atik. See respective entries. See
also Hishtalshelut HaKetarim.
|
|
|
Kidush
|
"sanctification" performed on Sabbath and Festivals, comprising
a liturgical text of verses and blessings recited over wine.
|
|
Kislev
|
the ninth month of the Hebrew calendar.
|
|
Kitvei Arizal
|
teaching of Rabbi Isaac Luria (1534-1572), as recorded
by his disciple Rabbi Chaim Vital (1543-1620).
|
|
Klal
|
a generality or a general rule.
|
|
Klal u'perat
|
when a general rule is followed by a specific particular [then
the rule is limited to the specific particular]. This is one of
Rabbi Yishmael's thirteen hermeneutical rules by which the Torah
is expounded.
|
|
Kli, Kelim
|
vessel(s). One of the two components of a sefira -- the
other is or (light). The kli contains the
or, and limits its expansion. The kli also gives each
sefira its distinct quality.
|
|
Knesset Yisrael
|
the Community of Israel, referring to the collective soul of the
Jewish people, the source from which individual souls descend and
are sustained.
|
|
Kohelet
|
Book of Ecclesiastes. Written by King Solomon.
|
|
Kohen
|
priest, descendant of the family of Aaron, official at the Temple
sacrifices.
|
|
Kohen Gadol
|
highest ranking member of the priestly officials at sacrifices,
only priest allowed to enter the Holy of Holies on Yom Kippur.
|
|
Kolel
|
an additional number added to the gematria of a word to
include the word as a whole.
|
|
Korban
|
sacrifice, offering.
|
|
Kuf
|
the nineteenth letter of the Hebrew alphabet. Kuf has a
numerical value of 100.
|
|
Laban (Lavan)
|
the 'Aramite', brother of the Matriarch Rebecca and conniving father
of the Matriarchs Rachel and Leah, father-in-law of Jacob.
|
|
Lag BaOmer
|
(Lag = lamed-gimel = 33), the thirty-third day of the counting
of Sefirat Ha-Omer, the anniversary of the passing of Rabbi Shimon
bar Yochai, the author of the Zohar, who revealed the deepest
secrets of the Torah on this day. Sefirat Ha-Omer are the forty-nine
days between Passover and Shavuot.
|
|
Lamed
|
the twelfth letter of the Hebrew alphabet. Lamed has a numerical
value of 30.
|
|
Lamed-Bet Netivot Chochma
|
the "Thirty-Two Paths of Wisdom" (see separate entry in Glossary).
|
|
Lavan
|
the 'Aramite', brother of the Matriarch Rebecca and conniving father
of the Matriarchs Rachel and Leah, father-in-law of Jacob.
|
|
Leah
|
one of the Matriarchs, wife of Jacob. Leah is also the name of
the higher partzuf of nukva (the female element).
See Zeir Anpin.
|
|
L'atid Lavo
|
"in the future." Generally used to signify the Messianic era.
|
|
Levana
|
the moon.
|
|
Levi
|
(a) the third son of Jacob, (b) one of the Twelve Tribes of Israel,
(c) a descendent of Levi. The Levites assisted the Kohanim (priests)
in the Temple Service.
|
|
Levush
|
pl. levushim, garment/s. In a metaphorical sense, this refers to
the three "garments" of the soul -- thought, speech and action.
Whereas the powers of the soul in Asiya correspond to the
sefirot, in the world of Atzilut, the three "garments"
of the soul -thought, speech and action - correspond to the three
lower worlds of Beriya, Yetzira and Asiya, respectively.
|
|
Likutei Torah
|
early Chassidic work by R. Shneur Zalman of Liadi, the first ("Alter")
Rebbe of the Lubavitcher dynasty, it provides Chassidic insight
according to the weekly Torah readings from Leviticus, Numbers and
Deuteronomy. (Under the same title is a volume of the writings of
the Ari, arranged by Torah portions.)
|
|
Livyatan
|
"Leviathan," a creature mentioned in the prophetic writings that
will battle against the shor habar (behemoth) at the end
of days. The Leviathan is a creature of the sea (a symbol for the
concealed realm) and signifies the souls of the righteous in this
world (whose essential preoccupation in Torah is in its concealed
aspect, the esoteric tradition).
|
|
Loven HaElyon
|
According to the principal of "G-d made one thing opposite another,"
the unholy Laban has an opposite equivalent in holiness -- called
Loven HaElyon ("the supernal whiteness"). (a) This is an
extremely elevated level from which Akudim, Nikudim and Berudim
descend, (b) Alternatively, this signifies Abba of Atzilut
which produces two daughters, Leah (the upper partzuf
of Nukva) and Rachel (the lower partzuf of Nukva).
|
|
Luria, Isaac
|
or Yitzchak, (Ari zal, "the Ari") 5294-5332
(1534-1572 CE). Born in Jerusalem, d. in Safed. Founder of a new
school in Kabbala -- so-called "Lurianic Kabbala." Studied with
Rabbi Moshe Cordovero whom he succeeded as the leading mystic of
Safed.
|
|
Maaseh Bereishit
|
the Work of Creation. Knowledge of the natural, physical realm
(as distinct from the supernatural).
|
|
Maaseh Merkava
|
knowledge concerning the existence and unity of G-d, divine names,
categories of angels, and the nature of the soul. Literally, "Work
of the Chariot." Merkava refers to the self-denial of those who
serve Him.
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Mah
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, Mem-hei, one of the four ways of spelling out the Ineffable Name
of G-d (YHVH), the Tetragrammaton. The numerical value of mem-hei
is 45. See more extensive explanation in the dictionary,
entry Ab, Sag, Mah, Ban.
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Mahut
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Being, the absolute fundamental being of something.
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Makif
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"encompassing", the transcendent light.
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Malach
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pl. Melachim, angel/s. There are several categories of angelic
beings, including seraphim, chayot and ofanim.
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Malchut
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literally "royalty", "kingship". Malchut is the tenth and
final sefira. In the arrangement of sefirot in three
columns, malchut is situated at the bottom of the middle
axis, directly beneath yesod. Malchut corresponds
to the "crown" of the procreative organ (the corona in the male,
the labia in the female). Malchut is often referred to as
"the world of speech," and is therefore also associated with the
mouth. Malchut contains two completely opposite qualities,
exaltedness (hitnasut), and its opposite -- humility (shiflut),
like a king who rules over his subjects with authority and majestic
dignity, while humbly accepting the authority of the King of Kings
upon himself. Technically, this means that the most elevated sefira,
keter (crown), is wedged in malchut -- the end. The
reverse is also true -- malchut is wedged in keter.
This means that the final product, malchut, is the original
intention of the entire process of emanation. When malchut
is still contained in the original intention (that is, in keter),
it is in a state of exaltedness and is the source and justification
for the existence of all the other sefirot. But when it descends
to its place as the last of the sefirot, it is in a state
of humility. Thus, on one hand, malchut receives all that
it has from the other sefirot, and is described in Kabbala
as "having nothing of her own." The Zohar therefore compares
malchut to the moon, which has no light of her own. On the
other hand, malchut is the final revelation of the divine
light for which the entire process was begun. It was for the purpose
of malchut that all the sefirot were emanated. In
one's service to G-d this means receiving upon oneself "the yoke
of the kingdom of heaven" with total devotion and commitment.
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MaNTZePaCh
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An acronym for the five letters that also have a special form at
the end of a word: mem, nun, peh, tzadi, chaf. The five final
letters are indicative of gevura or din (severe judgment),
since they indicate a stop or limit of the flow of life-force or
meaning indicated by the other letters.
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Mashiach
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(or Moshiach) "anointed one," or "Messiah." Mashiach is
the direct descendant of King David, from his son Solomon, as mentioned
in the prophetic writings. Three mitzvot that will be fulfilled
through Mashiach: a) he will rebuild the Holy Temple, b)
he will gather the exiled Jewish people to their homeland, and c)
he will be crowned king. This series of events (collectively called
"the Redemption") will usher in an era of eternal, universal peace
and true knowledge of G-d, called "the messianic era."
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Mashpia,
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a mentor in Chasidic parlance.
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Mar-Cheshvan
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the eighth month of the Hebrew calendar. Also referred to as Cheshvan.
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Mati v'lo Mati
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literally, "reaching (down) and not reaching down." This refers
to the process of the pulsing forth of the Or Ein Sof into
the created worlds below and its re-absorption within its source.
See also ratzo v'shov.
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Mayin Dechurin
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(Aramaic) literally, "masculine waters." This denotes the
outflow of benevolence from the donor to the recipient. This is
the active element of the partnership between Zeir Anpin and
Malchut. The feminine aspect arouses the male aspect (mayin
dechurin) to issue his seed below through the sefira of
yesod. In the sefirot above, this means that malchut
(mayin nukvin) arouses Zeir Anpin to unite with
malchut in the state called yichud zu'n (the unification
of Zeir Anpin and Malchut). See Hamshachat Mayin
Dechurin.
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Mayin Nukvin
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(Aramaic) literally, "feminine waters." This is the receptive element
of the partnership between Zeir Anpin and Malchut.
However, this is not a merely passive receptivity, but rather an
active receptivity that elicits the outflow of mayin dechurin.
The feminine aspect arouses the male aspect (mayim dechurin)
to issue his seed below through the sefira of yesod.
In the sefirot above, this means that malchut (mayim
nukvin) arouses Zeir Anpin (mayim dechurin) to
unite with Malchut in the state called yichud zu'n (the
unification of Zeir Anpin and Malchut). Rachel embodies
the quality of mayin nukvin in Kabbala. See Haalat Mayin
Nukvin, Hamshachat Mayin Dechurin.
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Mazal
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pl. mazalot, (a) a spiritual conduit for the outflow
of divine beneficence -- from the Hebrew root "flow" (nozel), (b)
specifically, the thirteen tufts of the "beard" of Arich
Anpin, (c) a physical embodiment of such a spiritual conduit in
a star, planet, constellation, etc. (d) specifically, the twelve
constellations of the zodiac.
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Melachim
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the Book of Kings.
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Mem
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the thirteenth letter of the Hebrew alphabet. Mem has a
numerical value of 40.
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Memalei
kol Almin
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(Aramaic) literally "that which fills all worlds", immanent
divine light that permeates all of Creation so that the subject
that it enlivens can sense it as his life-force and interact with
and respond to it. This form of divine light is of a finite order
that can be confined within a finite creature. Cf. Sovev kol
almin. See also Or Makif / Or Pnimi.
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Menachem Av
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, the fifth month of the Hebrew calendar. Also called Av.
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Menora
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(a) the seven-branched candelabrum lit daily in the Sanctuary of
the Tabernacle and the Temples, (b) the eight-branched candelabrum
lit for eight days during Chanuka.
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Merkava
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literally "chariot." The Divine Chariot is the vehicle for
the revelation of G-dliness in the various worlds. In essence it
represents the ultimate in submission to G-d's will. For this reason
the Patriarchs are called the merkava, for they were the
consummate examples of such self-surrender. The Merkava described
in Ezekiel's prophetic vision (Ezekiel chap. 1) is the vehicle
for G-dliness in the world of Yetzira. Meditation on various
aspects of the merkava became the focus of an important stream
of Jewish mysticism.
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Mesirut Nefesh
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(a) actual self-sacrifice or martyrdom, or the power inherent in
every Jew to abandon oneself for the sake of G-d, (b) in Chassidic
terminology this signifies total devotion to G-d unto death. The
power of mesirut nefesh of a Jew is drawn from the hidden
love of G-d (ahava mesuteret), transcending rational intellect
that is innate in the soul of every Jew by virtue of its root in
G-d's Essence. The potential for mesirut nefesh is found
in every Jewish soul, even in sinners, and is predisposed to be
revealed when a person faces a challenge to the Jewish faith or
a life-threatening ordeal.
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Metziut
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existence. Often used to signify the external, visible aspects
of something as opposed to its hidden essence (mahut). See
mahut.
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Midda
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pl. middot, attributes of character or emotions, the Divine
attributes. Also the seven emotional attributes of the soul, corresponding
to the seven days of creation: chesed, gevura,
tiferet, netzach, hod, yesod, malchut .
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Midrash
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a compilation of homiletic and exegetical teachings.
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Milui
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pl. miluim, the letters that are used to spell out (expand)
other letters, e.g., the letter lamed is expanded as lamed,
mem, dalet. The mem and dalet are the miluim
of the lamed. Milui signifies the fulfillment of latent
potential, similar to the birth of a fetus hidden within the womb.
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Mishkan
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the Tabernacle in the wilderness, and then later at Shiloh.
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Mishna
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the formulation of the Oral Law compiled by Rabbi Judah the Prince
at the beginning of the third century CE.
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Mitzrayim
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Egypt. In Kabbalistic terminology, Mitzrayim represents
the constriction (metzar) between the head and the chest
that restricts the flow of intellect to the emotions, thereby keeping
the latter in a state of concealment or immaturity.
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Mitzva
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pl. mitzvot, commandment(s), religious obligation(s).
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Mocha Stima'a
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(Aramaic), "the hidden brain." The chochma
of Arich Anpin.
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Mochin*
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(Aramaic), literally "brains" or intellectual faculties, sing.
Moach. A generic term for chochma, bina and daat.
Often signifies an intellectual mode of divine service.
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Mochin
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(Aramaic), literally "brains" or intellectual faculties, sing.
moach. A generic term for chochma, bina and daat.
Often signifies an intellectual mode of divine service. The
mochin of Abba and Imma correspond in human
anatomy to the two upper lobes of the brain, while the moach
of daat corresponds to the medulla oblongata. The
mochin illuminate the middot (emotional qualities)
in an immanent way when they are clothed within them.
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Mochin d'Abba
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(Aramaic), "brains of Abba (Father)." The intellectual
component (chochma, bina and daat) of chochma,
state of consciousness in which one experiences chochma,
or creative insight.
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Mochin d'gadlut Mochin d'katnut
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(Aramaic) mature and immature intellect or mindsets, respectively.
Mochin d'gadlut is a state of expanded intellectual understanding
or maturity. Mochin d'katnut is state of restricted or immature
intellectual understanding -- the higher intellectual faculties,
chochma and bina, are immature or inactive. Mochin
d'katnut is restrictive and pedantic, exhibiting primarily middat
hadin (austerity tending towards severity). This state
is therefore associated with the name Elo-him. Mochin
d'gadlut, on the other hand, is a state of intellect
in which the higher intellectual faculties, chochma and bina
are mature and active. Mochin d'gadlut is magnanimous and
tolerant, exhibiting primarily middat harachamim (compassion).
This state is therefore associated with the name Havayah --
the Tetragrammaton.
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Mochin d'Imma
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(Aramaic), "brains of Imma." The intellectual component
(chochma, bina and daat) of bina, state of
consciousness in which one reaches bina, or broadened understanding.
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Moshe Rabbeinu
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Moses our teacher.
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Nefesh
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a generic term for the soul. More specifically, refers to the lowest
level of the five levels of the soul. Nefesh provides the
life-force of the body and is therefore sometimes referred to as
the "vital soul." [ld3] Accordingly, the nefesh
also provides a person with the awareness of his physical body and
the physical world, the world of Asiya. Just as in the world
of Asiya, malchut is the dominant sefira, so
too in the nefesh, which corresponds to the world of Asiya,
the attribute of malchut -- action -- is the dominant characteristic
of this aspect of the soul. The divine service associated with the
level of nefesh is acknowledgment of, and submission to,
the supreme authority of G-d, particularly in reference to the fulfillment
of the Commandments. It is therefore called "accepting the yoke
of Heaven" -- kabbalat ol malchut shamayim."
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Nefesh
Habehamit
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the "animal soul" of the Jew which originates in kelipat noga.
It is animalistic in the sense that its natural predisposition tends
towards self-indulgence and physical gratification, or at best self-preservation.
Its principal manifestation is in the left side of the heart. However,
since a person is endowed with an "intellectual soul" (nefesh
hasichlit) and furthermore with a divine soul (see nefesh
ha'Elo-hit), he is able to achieve a life of intellectual endeavor
(by virtue of his nefesh hasichlit) and even a life of sanctity
(by virtue of his nefesh ha'Elo-hit). Then the nefesh
habehamit is called nefesh hachiyunit, the "vital soul,"
for it fulfills only its primary function of enlivening the body
without indulging its animalistic desires.
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Nefesh HaChiyunit
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the "vital soul," an alternative name for the nefesh habehamit.
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Nefesh Ha'Elo-hit,
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"the G-dly soul." The nefesh ha'Elo-hit is the "divine soul"
that is "part of G-d above." It is naturally altruistic and seeks
to commune with G-d. The nefesh ha'Elo-hit has ten powers
that derive from the ten sefirot, and three "garments" --
thought, speech and action that derive from Torah and mitzvot.
Its primary revelation is in the brain and it is manifested in the
right side of the heart.
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Nefesh Hasichlit
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the intellectual soul. The nefesh hasichlit is an intermediary
level between the nefesh ha'Elo-hit and the nefesh habehamit.
Like the nefesh habehamit it derives from kelipat noga,
nevertheless, its origin is in the higher aspect of kelipat noga.
Although the nefesh hasichlit is human intellect, it
has the ability to appreciate and understand spiritual matters,
and is naturally drawn towards their intellectual aspects. Thus
it becomes the means whereby the nefesh ha'Elo-hit is able
to refine and elevate the nefesh habehamit (see Sefer
Maamarim 5700, p. 92 ff).
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Nekuda, Sefira, Partzuf
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three stages in the development of the sefirot. "Nekuda"
is a single indivisible point representing the undiluted manifestation
of a single divine attribute. Technically, a nekuda is the
keter of that sefira only, before the interconnected
sub-layers of the sefira evolve. "Sefira" is
a further development in which each nekuda is expanded into
ten sub-layer sefirot (e.g., the sefira of chochma
is expanded into keter, chochma, bina, chesed etc., of
chochma, and so on with all of the sefirot). "Partzuf"
is the full development of the sefirot into various distinct
configurations, called partzufim ("visages" or "profiles"). Each
of the ten sub-layered sefirot which already emerged in the
sefira stage are further expanded into another ten sefirot
(e.g., bina of chochma is further subdivided into
keter, chochma, bina, chesed etc. of bina of
chochma). Shevirat haKelim occurred in the sefirot
in the undeveloped stage of nekuda characterizing the sefirot
of Tohu. The rectification and restoration of the sefirot
of Tohu takes place via the partzufim of the world
of Tikun. See Tohu, Tikun, Shevirat HaKelim, Partzuf.
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Neshama
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a generic term for the soul. More specifically, this refers to
the third level of the soul. The primary activity of neshama
is in the conceptual grasp of the intellect, as the verse states,
"and the soul (nishmat) from the Al-mighty gives them
understanding" (Job 32:8.) The neshama contemplates
the manifestation of divine energy in the world of Beriya.
Just as in the world of Beriya the primary sefira is
bina, so too in the soul -- the primary activity is a function
of bina -- understanding. The world of Beriya is nascent
divine energy. It is the notion of coming into being from nothingness,
rather than structured, quantified existence. Thus one of the primary
meditations of the neshama is the concept of continuous creation
(the coming-into-being) and sustenance of life and existence.
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Nesira
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literally, "sawing apart." Adam and Eve were initially created
as a single entity, comprising both male and female elements that
were connected back-to-back. Nesira is the process of separating
them into the independent entities so that they may unite
face-to-face. This takes place on Rosh Hashanah. In a spiritual
sense this signifies the separation into independent partzufim
of Zeir Anpin and Nukva so that can achieve
yichud.
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Netzach and Hod
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are the seventh and eighth sefirot respectively. In the
arrangement of sefirot in three columns netzach is
situated at the bottom of the right column of sefirot. It
is situated directly beneath chesed, and corresponds to
the right leg. Hod is situated at the bottom of the left
column of sefirot. It is situated directly beneath gevura,
and corresponds to the left leg. Netzach and hod
are thus referred to as "two halves of a single body" and function
together, just as the right and left legs can only perform their
function of walking when they work together. In Kabbala they are
sometimes regarded as one sefira (evidenced by the fact that
one divine name -- Tzevakot -- represents both). One root
of the word netzach denotes "victory," indicating the power
to conquer the barriers between the divine benevolence that flows
from chesed and its intended recipients. Netzach in
this sense functions as a channel for chesed. One root of
the word hod is majesty or splendor -- for hod appraises
the worthiness and the limitations of the recipient and ensures
that the outflow from chesed, mitigated by gevura,
and channeled by netzach can be absorbed by the intended
recipient, and that he is indeed worthy thereof, so that divine
majesty and splendor are preserved. Thus hod serves as a
channel for gevura. Netzach can also mean "to conduct" or
"orchestrate" indicating is pragmatic nature. Hod is also
a derivative of the word hodaa (acknowledgment) and in terms
of powers of the soul, signifies the acknowledgement of a supreme
purpose in life to which one must totally submit oneself. Netzach
is necessary to overcome the external barriers to achieving this.
By so doing one achieves "eternity," another meaning of the netzach.
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Nikudim
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a level of light that emerges from Adam Kadmon, separating
into ten distinct vessels. Synonymous with Tohu.
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Nisan
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the first month of the Hebrew calendar.
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Nitzutz
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pl. Nitzutzot, "spark/s." As the vessels of the world of
Tohu shattered, 288 sparks of holiness (r'pach nitzutzin)
subdivided and became embedded in Creation. These sparks of holiness
are the true essence of all material objects and sustain their existence.
Through the performance of mitzvot these sparks are elevated
and restored to their original source. See Tohu, Tikun, Birur.
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Nukva
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(Aramaic) the female partzuf that develops from the sefira
of malchut. As a partzuf, nukva (or nukva
d'zeir anpin) divides into two particular partzufim,
Leah and Rachel, the two wives of Jacob (the third and fourth matriarchs).
Leah represents thought, while Rachel represents speech.
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Nun
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the fourteenth letter of the Hebrew alphabet. Nun has a
numerical value of 50.
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Nun Shaarei Bina
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"Fifty (nun=50) gates of understanding" that were all given
to Moses -- excluding one (Nedarim 35b), until he ascended
to Har Nebo -- Har sh'nun bo ("the mountain on which
nun--the fiftieth gate--was revealed to him). The number
50 corresponds to the fifty times that the Exodus from Egypt is
mentioned in the Torah, and represents the development of the seven
emotional attributes (middot) within bina into their
constituent sub-middot (7X7 = 49), plus one for the word
bina itself, representing the fiftieth gate, which is generally
unattainable.
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Ofanim
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literally, "wheels." Ofanim are angels occupying the world
of Asiya described by Ezekiel as the wheels of the Divine
Chariot.
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Olam haBa
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"The World to Come." Maimonides regards the term as synonymous
with the Garden of Eden, which is inhabited by souls without bodies.
The scholar Nachmanides, however, regards the term as synonymous
with the era of the Resurrection of the Dead. Then the soul will
once again inhabit a body without the latter obscuring the light
of the soul at all. Kabbala concurs with the view of Nachmanides.
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Olam
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pl. olamot, world(s), plane(s) of reality, including
spiritual planes. There are five worlds, from highest to lowest:
Adam Kadmon, Atzilut, Beriya, Yetzira, Asiya.
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Olam, Shana, Nefesh
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space, time and being. Three fundamental dimensions of existence
spoken about in Sefer Yetzira.
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Omer
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a measure of grain, referring to consecrating produce at the Temple,
also the forty-nine days between Passover and Shavuot, during
which time these offerings were made. Also called Sefirat HaOmer.
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Oneg
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or taanug -- "delight." One of the general powers of the
soul. See Soul Powers.
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Or Chozer
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"returning light." The immanent creative light which descends into
the worlds from above to become clothed within the vessels of the
sefirot is referred to as "or yosher" -- "direct light."
Or chozer -- "returning light" (returning from below to above)
-- was clothed within vessels but, as a result of the barriers it
has to overcome in illuminating the world, it succeeds in escaping
the limitations of the vessels and returns to its source.
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Or Ein Sof
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a metaphor for G-d's infinite revelation of Himself. Prior to Creation,
there was only the infinite revelation of G-d that filled all existence.
This is called the Or Ein Sof -- the Infinite Light. The
Or Ein Sof is not G-d Himself, only His infinite revelation
of Himself. Within this infinite revelation, limited beings could
not possibly exist. Accordingly, there was a progressive lessening
and constricting of the Or Ein Sof, making room for limited
existence. This is called the tzimtzum.
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Or Makif /
Or Pnimi
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enveloping (or "transcendent") light" and "immanent light." The
difference between the light of sovev kol almin and of memalei
kol almin is that although both of them affect all created beings,
the light of memalei kol almin is clothed within the created
entity in an immanent way, so that the subject that it enlivens
can be aware of it, interact with it, and respond to it. It is therefore
called or pnimi -- internalized light. The light of sovev
kol almin, however, is not clothed within an entity in a way
that allows the created being to sense it, interact with it, or
respond directly to it. It is therefore said to "encompass" or transcend
that which it illuminates, and is called or makif.
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Or Yashar
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"direct light." The immanent creative light that descends into
the worlds from above to become clothed within the vessels of the
sefirot.
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Orot
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lights (singular: or). Often refers to the light of the
sefirot, as opposed to the vessels (kelim).
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Pardes
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literally, "orchard." The word is an acronym of peshat, remez,
drush, sod -- the interpretation of the Torah according to the
plain meaning of the text (peshat), allusion to deeper meanings
(remez), the homiletic explanation (drush), and the
esoteric explanation (sod), respectively. These correspond
to the four worlds, Asiya, Yetzira, Beriya, Atzilut.
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Pardes Rimonim
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, Kabbala work by R. Moshe Cordovero.
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Partzuf
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pl. Partzufim, the ten sefirot exist not only as
individual manifestations of divine attributes, but are also arranged
in various distinct configurations, each called a partzuf -- "visage"
or "profile"-- each with ten sefirot of its own. All the
partzufim are described by names that characterize the way
they function as partzufim. The partzuf of the inner
aspect of keter is called Atik or Atik Yomin, the
partzuf of the outer aspect of keter is called Arich
Anpin. The partzuf of chochma is called Abba,
the partzuf of bina is called Imma, the partzuf
of the six sefirot from chesed to yesod is called Zeir
Anpin, the partzuf of malchut is called Nukva.
Furthermore, each of the partzufim from Abba downwards
has a higher element (the mochin of the partzuf) and
a lower element (the middot of the partzuf): in Abba
these are chochma and Yisrael Sabba, in Imma
they are bina and Tevuna, in Zeir Anpin they
are Yisrael and Yaakov, in Nukva they are called
Leah and Rachel.
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Peh
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the seventeenth letter of the Hebrew alphabet. Peh has a
numerical value of 80.
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Pesach
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Passover, the biblical festival of matza, celebrated for seven
days (eight days outside of Israel) starting on the fifteenth
of Nisan.
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Pnimiyut
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"inwardness." In terms of Creation, this refers to the
inner core, or essence, of a sefira, in terms of a person's aspirations,
interests or behavior, it indicates an inner integrity and a tendency
to seek timeless values. Pnimiyut is the opposite of chitzoniyut.
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Powers of the Soul
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kohot ha-nefesh in Hebrew. The soul expresses and manifests
itself through its powers. Soul powers are divided into two categories:
(a) General or encompassing powers, so called because they are not
limited to any specific organ, limb or function of the body, but
envelop the body as a whole. The general powers include delight
(oneg) and will (ratzon). (b) Particular powers, are
limited to a specific organ, limb or function of the body, such
as the intellectual powers, which are manifested in the brain, and
the emotional powers, which are manifested in the heart. The powers
of the soul derive from the sefirot above and are sometimes
called by the same name: chochma, bina, daat, chesed, gevura,
tiferet, netzach, hod, yesod, malchut. They are also known by
the attributes they represent. In order of the sefirot the
particular powers are: bitul (self-nullification), simcha
(joy), hakara, emet or hargasha (consciousness, truth,
feeling), ahava (love), yira (fear or awe), rachamim
(compassion), bitachon (trust, self-confidence), temimut
(sincerity, forthrightness), hitkashrut (connection, empathy),
shiflut (humility). There are also three encompassing powers,
corresponding to the three levels of keter: emuna (faith,
corresponding to Radla), taanug (corresponding to
Atik) and Ratzon (corresponding to Arich Anpin.
See individual entries.
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Purim
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Feast of Esther, celebrated in Adar, commemorates the triumph of
Queen Esther and Mordechai over Haman, vizier of Persia, who wished
to destroy the Jews of Shushan and the rest of the Persian Empire.
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Rachamim
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mercy, compassion. Rachamim is the spiritual state associated
with the sefira of tiferet.
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Rachel
|
one of the four Matriarchs, wife of Jacob. Rachel is also the name
of the lower partzuf of Nukva (the female element)
-- the true soul-partner Zeir Anpin.
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Radla
|
Reisha d'lo yada ud'lo ityada (acronym), "the head (or beginning)
that is not known and cannot be known". This extremely sublime level
is first mentioned in one of the most abstruse sections of the Zohar
-- the Idra Zuta (Zohar vol. 3, p. 288b). See
also Likutei Torah, Derushim l'Yom Kippur, p. 71c. Kabbalistic
texts (Shaarei Gan Eden, Rabbi Yosef Gikatilia, p.
49) explain that there are three "heads" in Atik: 1) Reisha
d'lo Reisha (the head which is not a head), 2) Reisha d'lo
yada (the head which is not known), 3) Reisha d'lo ityada
(the head which cannot be known). However, in Maamarim Melukat
vol. 2, p. 107 the Rebbe clearly indicates that Radla comprises
both Reisha d'lo yada and Reisha d'lo ityada. Accordingly,
we have translated it as the head (or beginning) that is not known
and cannot be known.
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Ramak*
|
acronym of the name R. Moshe Cordovero, 5282-5330 (1522-1570 CE).
Kabbalist in Safed. Author of several important Kabbalistic works,
including Pardess Rimonim (completed at the age of 27)
, Sefer Eilimah Rabbati, Or Ne'erav, Or Yakar (a commentary
on Zohar) and many others. Student of Rabbi Yosef Karo and
Rabbi Shlomo Alkabetz.
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|
Rashash
|
acronym of the name of Rabbi Shalom Sherabi, 5480-5537 (1720-1777
CE). Born in Yemen, he later lived in Israel and became head of
Yeshivat Bet E-l. Author of major commentary on the Zohar.
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|
Rashbi
|
acronym of the name of R. Shimon bar Yochai (2nd Century
CE). Rabbi Shimon was one of the main students of Rabbi Akiva. Rabbi
Shimon and his son Rabbi Eliezer hid in a cave to escape Roman persecution
in 3909 (149 CE). Author of the Zohar, buried in Meron, Israel,
west of Safed.
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Rakia
|
"firmament." In Kabbala, this denotes a number of various
spiritual levels. There are seven firmaments: vilon, rakia, shechakim,
zevul, ma'on, machon, aravot.
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|
Ratzo v'Shov
|
literally "running and returning," or "ascending and descending."
In his vision of the Divine Chariot, Ezekiel saw chayot (angelic
creatures) drawing the chariot forward. They were in a state of
"running and returning." In the human realm this represents the
dynamic rise and fall of the soul in its desire to cleave to G-d
(ratzo) and yet fulfill its mission in the body (shov).
Ratzo and shov are responses of created beings to
the pulsing forth of the Infinite Light into the created worlds
below and its re-absorption within its source in the process known
as mati v'lo mati. When the Infinite Light pulses forth (mati),
a corresponding ratzo is produced in created beings. When
the Infinite Light is re-absorbed within its source (lo mati)
the corresponding response is shov.
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Ratzon
|
will. One of the general powers of the soul. See Soul Powers.
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Rebbe
|
in the Chassidic tradition refers to the righteous spiritual leader
of each Chassidic dynasty.
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Reincarnation
|
called gilgul in Hebrew, the return of a soul from the past
into another body at a later time to complete the 613 mitzvot not
yet all performed to perfection.
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|
Reish
|
the twentieth letter of the Hebrew alphabet. Reish has a
numerical value of 200.
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|
Reisha d'lo Yada
|
(Aramaic), "the head (or beginning) that is not known". This is
one of the three partzufim of keter.Also referred
by its acronym Radla- see there.
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|
Reshimu
|
literally "residue" or "vestige." A residue of the Infinite Light
remaining in the void (chalal) brought about by the tzimtzum.
When it arose in G-d's will to create the worlds, He "measured"
in the Infinite Light the potential that He wanted to exist in actuality.
When the Infinite Light was removed from the chalal
via the tzimtzum, the aspect of "measuring" remained. This
is the reshimu, comprising 231 "gates" (two-letter combinations)
called the R'la She'arim, which are the underlying structural
patterns of all creation. The reshimu is the source and origin
of the vessels of the sefirot.
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|
R'la She'arim
|
"231 Gates".These are the 231 (reish=200, lamed=30,
and aleph=1) possible unique two-letter combinations generated
by the 22 letters of the Hebrew alphabet. The r'la she'arim
are the structural patterns of the reshimu after the tzimtzum.
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R'pach Nitzutzin
|
(Aramaic) the vessels of the world of Tohu shattered
into 288 (reish=200, peh=80, and chet=8) "sparks"
of holiness. Genesis 1:2 alludes to the primordial world
of Tohu being created prior to the world of Atzilut. This
world was unstable (merachefet -- comprising two words r'pach
and meit) and disintegrated into 288 sparks of holiness that
fell (literally died -- meit). These 288 sparks subdivided
and became imbedded in the worlds and in the kelipot from
which they must be extracted and elevated. See Birur
Tohu,Shevirat HaKelim.
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Ribua
|
, a way of expanding the numerical value (gematria) of
words where letters are added consecutively to form a sum total
that is called the ribua of the word. For example, the letters
of the name E-yeh have the following numerical values: aleph
= 1, hai = 5, yud = 10, hai =5. So the
ribua of E-yeh is: 1 + (1+5) + (1+5+10) + (1+5+10+5)
= 1 + 6 + 16 + 21 = 44.
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|
Ribua Perati
|
, "individual squaring" -- a way of expanding the numerical value
(gematria) of words where letters are squared and
then added to form a sum total called the ribua perati of
the word. For example, the ribua perati of the name E-yeh
is: 12+52+102+ 52 =
1+25+100+25 = 151. Squaring signifies full maturation and development.
This is because squaring a number makes that number inter-include
all its constituent units.
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Rivka
|
(Rebecca), one of the Matriarchs, wife of Isaac, mother of Esau
and Jacob.
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Rosh Hashanah
|
the Jewish New Year, celebrated on the first two days of the month
of Tishrei, inaugurating the year with solemn prayers to
G-d as the Almighty King.
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|
Ruach
|
a generic term for the soul. More specifically, it refers to the
second level of the soul. Ruach corresponds to the world
of Yetzira. The primary manifestation of ruach is
in the emotions, just as the primary activity of the six sefirot
of Zeir Anpin (from chesed to yesod) is
in the world of Yetzira. In terms of divine service this
entails arousing the emotions of love and awe of G-d by contemplating
the divine light that forms and maintains the world of Yetzira,
and by observing the tremendous self-nullification of the angelic
beings which inhabit it. Although the intellect may be used extensively
on this level of soul, nevertheless, the primary focus of the intellect
here is contemplation in order to arouse the emotions.
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Ruach haKodesh
|
literally "the holy spirit," or divine inspiration. A form of prophecy.
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Sag
|
, Samech-gimel, one of the four ways of spelling out the Ineffable
Name of G-d (YHVH), the Tetragrammaton. The numerical value
of samech-gimel is 63. See fuller explanation in the dictionary,
entry Ab, Sag, Mah, Ban.
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|
Samech
|
the fifteenth letter of the Hebrew alphabet. It has a numerical
value of 60.
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|
Seder Hishtalshelut
|
"the order of progression," from the Hebrew shalshelet --
"chain." The term signifies the finite sequence of causes and effects
(called illa v'alul) that bring about the descent of the
worlds from one another. The seder hishtalshelut includes
all of the spiritual worlds, together with all of the specific sub-gradations
within them. Just as the links of a chain are connected to one another,
so that the lowest level of the higher link is attached to the highest
level of the lower link, so too the lowest level of the higher world
is the source of, and remains attached to, the highest level of
the lower world in an orderly chain of descent. Accordingly, a lower
level of the seder hishtalshelut is produced by a mere radiance
of the level that precedes it. See also Worlds.
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|
Sefer Yetzira
|
, Kabbala work attributed to Avraham Avinu (Abraham
the Patriarch) which, according to some, was finally redacted by
Rabbi Akiva (d. CE 135).
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|
Sefira
|
pl. sefirot, ten divine emanations that serve as channels
for divine energy or life-force. By way of the sefirot, G-d
designs and conducts the worlds and interacts with Creation, as
the introduction to the Zohar states, "You are He who brings
forth ten. . . . sefirot." They may thus be considered His
"attributes." The ten sefirot are: keter, chochma, bina,
chesed, gevura, tiferet, netzach, hod, yesod and malchut.
Daat, placed after Bina, is sometimes counted instead
of keter. The sefirot are not distinct entities, or
intermediaries, which would imply duality or plurality in the Infinite
Light or in G-d. Quite the contrary -- they are nothing other than
various phases and levels of G-d's revealing Himself to man. Thus
the sefirot are called bli-ma, without substance in
Sefer Yetzira. The sefirot constitute the inner structure
of each of the worlds, somewhat like the bones give shape and form
to the human body. How, and to what degree, the sefirot reveal
the Infinite Light in each world gives each particular world its
individual character. See each sefira as individual entries.
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|
Sefirat Ha-Omer
|
the forty-nine days between Passover and Shavuot. Each night
after reciting the evening prayer (maariv), the "day" of the Omer
is enumerated.
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|
Seraph
|
pl. Seraphim, angels of the world of Beriya.
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|
Shaashuim Atzmi'im
|
or Shaashuei Hamelech b'Atzmuto, "Essential Delight" or "The Delights
of the King in Himself." This is the first level of the revelation
of G-d's inner light to Himself, as it were. The shaashuim atzmi'im
are referred to as "the light that shines to Himself."
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Shavuot
|
the Festival of Weeks, Feast of First Fruits, or Pentecost, the
Biblical festival occurring on the fiftieth day after Passover. Falls
on the sixth (and seventh, outside of Israel) of Sivan, commemorates
the giving of the Ten Commandments to the entire Jewish nation at
Mount Sinai.
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Shechina
|
the Divine Presence. Associated with the sefira of malchut.
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Shefa
|
abundance, divine influx. The flow of divine bounty from above
to below.
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Shem
|
pl. Shemot, divine names.
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Shemot
|
Exodus. The second of the five Books of Moses (the Pentateuch).
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Shevat
|
the eleventh month of the Hebrew calendar.
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Shevirat HaKelim
|
the breaking of the vessels of the world of Tohu due
to the intensity of the lights and the immaturity of the vessels.
The vessels of the sefirot of Tohu were emanated as
nikudim -- point-like absolute qualities that did not allow
any integration of other qualities. Furthermore, the sefirot
of Tohu were arranged in a single column one below the other
so that they were unable to function in unison. Accordingly, they
could not contain the extremely powerful lights of Tohu.
The vessels of the lower sefirot of Tohu shattered
into 288 sparks (R'pach Nitzutzin) which fell from their
elevated position into what would later constitute the lower worlds.
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Shiluv
|
literally "intertwining", referring to the intertwining of the
letters of divine names in order to produce a yichud. Whichever
name comes first (as the first letter of the combined name) dominates
the yichud. For example, the shiluv of Adni into
Havayah produces Yud-Alef-Kay-Dalet-Vav-Nun-Kay-Yud.
This is yichuda illa (the higher yichud) signifying
that time and space (which originate in the name Adni) are
nullified in G-d's Infinite Being (indicated by the name Havayah).
The shiluv of Havayah (Yud-Hei-Vav-Hei)
into Adni (Alef-Dalet-Nun-Yud) produces Alef-Yud-Dalet-Hei-Nun-Vav-Yud-Hei.
This is yichuda tata'a (the lower yichud) signifying that
the existence of space and time is permeated with the Infinite.
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|
Shin
|
the twenty-first letter of the Hebrew alphabet. Shin has
a numerical value of 300.
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Shin Ayin Nehorin
|
The 370 lights that originate in the partzuf of Arich
Anpin. (Shin=300, ayin=70).
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Shir HaShirim
|
literally, the Song of Songs.
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Shma
|
central Jewish prayer expressing G-d's Oneness. The Bible requires
its recitation twice a day.
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Shmini Atzeret
|
the Eighth Day of Assembly. A biblical festival immediately following
Sukkot in Tishrei, one day in Israel (two outside). Outside
of Israel the second day is called Simchat Torah.
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|
Shor haBar
|
literally, "wild ox". A creature mentioned in the prophetic writings
that will battle against Livyatan (the Leviathan) at the
end of days. The shor habar is a land creature (a symbol
for the revealed realm) and signifies the souls of baalei teshuva
(those who return to Judaism).
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Shov
|
returning, or descending. This refers to the spiritual dynamic
of a created being rising up to cleave to G-d (see above, ratzo)
and yet returning to the body to fulfill its mission in this world
(shov). See Ratzo v'shov.
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Shulchan Aruch
|
(Code of the Jewish Law), compilation of halacha by R. Yosef Caro, completed
5335.
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Simchat Torah
|
the festival combined with Shmini Atzeret (in Israel) or
which immediately follows it (outside of Israel). On this day Jews
celebrate the reading of the Torah in its yearly cycle, completing
the last passages of the book of Deuteronomy (Devarim) and
immediately beginning the reading of the book of Genesis (Bereishit).
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Sitra Achra
|
(Aramaic), lit. "the other side," the aspect of unholiness, or
the forces of evil.
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Sivan
|
the third month of the Hebrew calendar.
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Soul Powers
|
see Powers of the Soul.
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Sovev Kol Almin
|
(Aramaic) literally, "encompassing all of the worlds." This refers
to the Infinite Light that is not confined to any vessel or constrained
by the limitations of the recipient. It transcends that which it
illuminates. Sovev kol almin acts in a remote, imperative, unidirectional
manner (i.e., from above to below, but not vice versa), and does
not become part of that which it illuminates. It therefore "encompasses"
them in a pervasive and transcending form. Accordingly it is also
called or makif -- "enveloping light." (See Tanya chap. 48, Sefer
HaMaamarim 5703, p. 31). See also Or Makif / Or Pnimi.
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Sukkot
|
biblical Festival of Booths, or "Tabernacles," celebrated from
the fifteenth of the month of Tishreifor seven days (eight
days outside of Israel). An enclosure is prepared outside of the
house in which all food is eaten for the duration of the festival,
and frequent use of the enclosure is encouraged so as to "dwell"
there.
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Taamim
|
cantillation (chanting) notes used when the Torah is read publicly,
the cantillation marks indicating what notes to use. In Kabbala
the taamim correspond to the sefira of keter.
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Taanug
|
or oneg -- "delight." One of the general Soul Powers
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Taava
|
desire, lust, or passion.
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Tahara
|
ritual purity. Also used to refer to the process of purification
of a dead body.
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Talmud
|
the comprehensive anthology of Jewish teachings redacted in Babylon
by Ravina and Rav Ashi. Also called Gemara. Comprising the
Jerusalem Talmud (Talmud Yerushalmi) and Babylonian
Talmud (Talmud Bavli).
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Tamuz
|
the fourth month of the Hebrew calendar.
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Tanna
|
pl. Tannaim, sages of the Mishna.
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Tanto
|
acronym for Taamim, Nekudot, Tagin, Otiot -- cantillation
(chanting) notes, vowel marks, "crowns" on the letters used when
writing a Torah scroll, and the letters themselves. In Kabbala these
correspond to, and are indicative of, the sefirot of keter,
chochma, zeir anpin and malchut respectively.
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Tanya
|
the first methodical treatise on Chassidic philosophy, published
in 1798, written by the first (the Alter) Lubavitcher Rebbe, R.
Shneur Zalman of Liadi, founder of Chabad Chasidut, a guide to development
of the soul, based on kabbalistic and Chassidic principles.
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Tarach Amudei Or
|
620 columns of light. (Tarach --tet, reish,
chet--is the number 620.) There are 620 columns
of light that extend forth from keter (the gematria
of keter = tarach) to chochma and
bina, and from them is drawn life-force to all the sefirot.
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Tav
|
the twenty-second letter of the Hebrew alphabet. Tav has
the numerical value of 400.
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Techiyat ha'Meitim
|
Resurrection of the Dead.
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Tehillim
|
the Book of Psalms.
|
|
Tehiru Illa /
Tata'a
|
(Aramaic), the supernal luminescence / the lower luminescence.
Generally tehiru illa refers to the revelation of the Or
Ein Sof prior to the tzimtzum, whereas tehiru tata'a
refers to the Or Ein Sof after the tzimtzum and specifically
to the world of Adam Kadmon.
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Tet
|
the ninth letter of the Hebrew alphabet. Tet has a numerical
value of 9.
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Tetragrammaton
|
the four-letter Ineffable Name of G-d (YHVH), signifying the eternal
and transcendent revelation of G-d.
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Tevet
|
the tenth month of the Hebrew calendar.
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Tevuna
|
"comprehension." Tevuna is the lower of the two primary
partzufim of the sefira of bina. Together are
referred to as the partzuf of Imma.
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|
Thirteen Adornments of the Beard
|
attributes of Divine Mercy, achieved through severe constrictions,
symbolized by the beard and peyot (the side-locks).
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Thirteen Attributes of Mercy
|
of which there are two forms in Scripture: Exodus 34:6-7
and Micah 7:18-20. See Yud Gimel Middot HaRachamim.
|
|
Thirty-two Paths of Wisdom
|
channels through which the light of chochma (wisdom) infuses
Creation, corresponding to the thirty-two times that the name Elo-him
is mentioned in the beginning of Genesis. The thirty-two
paths are comprised of ten sefirot and the twenty-two letters of
the Hebrew alphabet, which are the basic building blocks of creation.
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Tiferet
|
literally "beauty" or "harmony", the sixth of the ten sefirot.
In the arrangement of sefirot in three columns tiferet
is situated in the middle of the central column directly beneath
daat (or beneath keter, when daat is excluded)
and above yesod, and corresponds to the upper torso (in particular,
the heart). Tiferet harmonizes and synthesizes the boundless
outpouring of chesed with the severe restriction of gevura,
so that a proper mixture of the two will result in a bearable revelation
of chesed to finite created beings. Tiferet is referred
to as "truth," for its outflow depends on the merit and worthiness
of the recipient. Nevertheless, ideally, tiferet
tends toward chesed so as to allow for focused compassion.
It is therefore also known as middat harachamim ("the attribute
of compassion or mercy"). In addition tiferet is referred
to as "beauty" for its harmonious blending of the sefirot
produces the quality of beauty.
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Tikun
|
1) rectification, restoration. See Birur. 2) The world of
Tikun, the purpose of which is to rectify, restore and uplift
the shattered vessels of the world of Tohu. Often used synonymously
with Atzilut. The first world to be formed after the tzimtzum
was Adam Kadmon. Some of the actual light of Adam Kadmon
was projected outward via several channels, called einayim, ozen,
chotem, peh (literally, "eyes, ears, nose, mouth.") An effulgence,
or reflection of light, was also projected outward from the "forehead"
(metzach) of Adam Kadmon. (Of course these terms are
only metaphorical and merely signify different levels of light and
stages of development of vessels that emerge from Adam Kadmon).
The flow of light that was reflected from the forehead of Adam
Kadmon formed the light and vessels of sefirot of the
world of Tikun. Due to the manner in which the lights of
the sefirot were emanated, as a reflection rather than a
direct illumination, the intensity of the lights was far less than
the lights of the world of Tohu (which could not be contained
in vessels due to their intensity). Furthermore, the vessels of
Tikun were also broader (i.e., every vessel integrated the
qualities of all the other vessels, so that chesed was mitigated
by gevura, and gevura was sweetened with chesed).
In addition, the sefirot of Tikun are arranged in
three columns (whereas those of Tohu were in a single column,
one below the other) enhancing their ability to work harmoniously.
Tikun rectifies and restores the shattered vessels of Tohu
and will eventually be in a position to "inherit" the original lights
of Tohu.
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|
Tikunei Dikna / Yud Gimel Tikunei Dikna
|
(Aramaic), "Thirteen Adornments of the Beard." These are the Yud
Gimel Middot HaRachamim (the Thirteen Attributes of Divine Mercy)
whose source is in Arich Anpin. However, in order for them
to be drawn down below they must be severely constricted. They correspond
to the beard and peyot (side-locks).
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Tishrei
|
the seventh month of the Hebrew calendar.
|
|
Tohu
|
also called Nikudim,was a prior form of creation, alluded
to in Genesis 1:2. The world of Tohu was created in order
to be destroyed and was destroyed in order to be re-created. The
first world to be formed after the tzimtzum was Adam Kadmon.
Some of the light of Adam Kadmon was projected outward
via several channels, called einayim, ozen, chotem, peh (literally,
"eyes, ears, nose, mouth.") These terms are obviously only metaphorical
and merely signify different levels of light and stages of development
of vessels that emerge from Adam Kadmon. The light
that emerged from the eyes of Adam Kadmon formed the
light and vessels of the sefirot of the world of Tohu.
In Akudim, the level that preceded Tohu, the lights
of all ten sefirot were contained in a single vessel. In
Tohu the lights of the ten sefirot were contained
in ten individual vessels. However, due to the manner in which these
vessels were emanated (as nikudim -- point-like absolute
qualities containing no admixture of other qualities, so that the
sefira of chesed was absolute chesed, untempered
with gevura, and vice versa) and because they were arranged
in a single column one below the other so that they were unable
to function in unison, they could not contain the extremely powerful
lights of Tohu. The vessels of the lower sefirot
of Tohu shattered into 288 sparks (R'pach Nitzutzin)
which fell from their elevated position into what would later constitute
the lower worlds. These sparks became embedded in creation. See
Shevirat HaKelim.
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|
Torah
|
the entire body of Jewish wisdom and teachings, both the Oral law
and the Written law. Sometimes refers only to the hand-written scroll
of the Divine Law (the Five Books of Moses).
|
|
Torah Ohr
|
, early Chassidic work by R. Shneur Zalman of Liadi, the first
("Alter") Rebbe of the Lubavitcher dynasty, it provides Chassidic
insight according to the weekly Torah readings of Genesis and Exodus.
|
|
Transmigration of Souls
|
see Ibur.
|
|
Tu b'Shevat
|
15th day (tet-yud = 15) of the month of
Shevat, the New Year of the Trees. Fruit of trees less than four
years old is prohibited and that of the fourth year has a special
status. The age of trees is calculated from this date, to determine
the status of the fruit of the individual tree.
|
|
Tzadi
|
the eighteenth letter of the Hebrew alphabet. Tzadi has a numerical
value of 90.
|
|
Tzadik
|
pl. Tzadikim, A righteous, saintly person. One who
has achieved a permanent inner spiritual transformation.
|
|
Tzadik Nistar
|
"hidden tzadik" whose righteousness remains unknown to the general
community. In every generation there are 36 hidden tzadikim in
addition to 36 revealed tzadikim.
|
|
Tzedaka
|
charity, more literally, it translates as "righteousness".
|
|
Tzeiruf
|
"letter permutation." The permutation of letters used in kabbalistic
meditation and practice.
|
|
Tzelem
|
the Divine "Image" in which man was created and in the aura of
which he goes about (see Psalms 39:7 -- "Ach b'tzelem yithalech
ish").The word tzelem is constructed of three letters:
tzadik, lamed, mem. The Arizal explains that
each letter corresponds to a different level of man. The tzadik
refers to the immanent light of or pnimi, that element of
reality that a person integrates in order to derive life force.
It is symbolized by food, as in the verse (Proverbs 13:25),
"Tzadik ochel l'sova nafsho," "A tzadik eats
for the satiation of his soul." The lamed represents the
makif hakarov (the proximate enveloping or transcendent light),
which corresponds to "clothing." The mem is the makif
harachok (the distant enveloping or transcendent light). It
corresponds to one's house, the spiritual space in which a man lives.
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|
Tzimtzum
|
the self-contraction or self-limitation of the Infinite Light,
thereby allowing finite worlds to be created and to exist. Prior
to Creation, there was only the infinite revelation of G-d -- the
Infinite Light -- filling all existence. Within this infinite revelation,
finite worlds and beings could not possibly exist. When it arose
in G-d's Will to create the worlds and all their inhabitants, He
contracted and concealed the Infinite Light, creating a "void" in
which finite existence can endure.
|
|
Tzura
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"form," sometimes referring to the soul. One of the objectives
of divine service is to subjugate the matter within Creation to
its form.
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Unity
of G-d |
declared in the Shma
prayer. The declaration of G-d's unity is recited twice daily. The
concept of G-d's unity is the cornerstone of the Jewish religion.
It is also the central focus of kabbalistic meditation. |
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Ushpizin
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supernal saintly "guests" who come to visit the Sukka. According
to the Zohar (vol. 3, 103b, commentaries) they are: Abraham,
Isaac, Jacob, Moses, Aaron, Joseph and David. The ushpizin draw
extremely elevated levels of holiness into the world.
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Vav
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the sixth letter of the Hebrew alphabet. Vav has a numerical
value of 6.
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Vayikra
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Leviticus. Third of the Five Books of Moses (the Pentateuch).
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World
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Hebrew olam (pl. olamot), from he'elem --
concealment. The worlds are descending planes of reality
brought about by the progressive concealment of Infinite Light
through the process of tzimtzum. Prior to Creation there
was only the infinite revelation of Infinite Light that filled all
of existence. Within this infinite revelation, finite beings could
not possibly exist. Accordingly, there was a progressive concealment
and constriction of the Infinite Light, called tzimtzum,
making room for limited existence. The tzimtzum brought about
five worlds -- various planes of reality distinguished by the degree
to which Infinite Light is concealed in each of them. They are,
from highest to lowest, Adam Kadmon, Atzilut, Beriya, Yetzira
and Asiya. The entire physical universe is the lowest
aspect of the world of Asiya. Certain sefirot (or
groups of sefirot) predominate in each of the worlds -- keter
in Adam Kadmon, chochma in Atzilut,
bina in Beriya, Zeir Anpin in Yetzira and malchut
in Asiya. See individual entries for Adam Kadmon,
Atzilut, Beriya, Yetzira, and Asiya
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Yabok
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a tributary of the Jordan River that was the location of Jacob's
nighttime encounter with the angel of Esau (Genesis 32:23-33). As
such, it signifies the struggle between good and evil. When the
name Havayah is intertwined (shiluv) with the name
Elo-him the severity indicated by the name Elo-him
is sweetened by the mercy of the name Havayah. The combined
numerical value (gematria) of these names is Yabok, 112 (yud=10,
beit=2, and kuf=100).
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Yechida
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the highest of the five levels of the soul. Corresponds to the
world of Adam Kadmon.
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Yecholet
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"capability." The absolute omnipotence of G-d.
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Yehoshua
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Joshua, the Book of Joshua.
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Yesh
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(a) being, as opposed to ayin ("nothingness"). Yesh can
refer to G-d's True Being (Yesh HaAmiti), or to created being
(yesh hanivra), (b) a derogatory term for an arrogant or
self-aggrandizing person.
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Yesh Mi-Ayin
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creation ex nihilo. Finite being (yesh) is not created
by a long chain of gradual reduction of the Infinite Light until
the yesh is created, but rather by way of a radical "leap"
that allows for the creation of finite and corporeal entities. In
the cause-and-effect descent of illa v'alul, the alul
(effect) was already contained within the illa (cause), albeit
in an undefined state. Thus the final effect is not a newly created
entity, it is merely revealed from its former state of concealment.
Accordingly, the effect always remains in some way commensurate
with the original cause that produced it. Thus the infinite can
never become finite through gradual reduction: "The creation of
the worlds is not by way of a development from cause to effect…
for even myriads upon myriads of dwindling and evolution from level
to level [of the Infinite Light] in a causal process will not bring
about the development and being of physical matter… Rather, it is
the power of Ein Sof who creates ex nihilo, not progressively,
but by way of a radical 'leap'" (Likutei Torah, Devarim 46c).
The "leap" which allows for the creation of finite and corporeal
entities is called tzimtzum. However, since it is the power
of Ein Sof who creates, as the verse states, "Everything
is from You" (I Chronicles 29:14), why is it called "ex
nihilo" -- "from nothing"? The answer is that G-d's power
to create and sustain the Creation is called "nothing" because it
is merely a radiance or reflection that is incomparable to His Essence
and makes no change thereto.
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Yesod
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literally "foundation", the ninth sefira. In the
arrangement of sefirot in three columns yesod is the
next to last sefira of the central column, below tiferet and
above malchut. In the male, it corresponds to the procreative
organ, and in the female to the womb. Its position
expedites its function as the connector between all of the sefirot
that precede it, and the recipient, malchut, below it. Yesod
acts as the channel or distribution point through which the higher
sefirot pour their outflow into malchut, the recipient.
In order for the distribution to reach its intended destination,
there must be a proper channel of communication between the giver,
yesod, and the receiver, malchut. The distributor
(yesod), must be able to identify the recipient (malchut)
in order to match each portion with its intended recipient. To achieve
this, there must be an internal bond between yesod and malchut.
Yesod arouses the desire to receive in malchut, and
malchut in turn arouses in yesod the desire to give
(see Haalat mayin nukvin, hamshachat mayin dechurin).
In this way, yesod unites itself with malchut
in complete empathy, so that the "giving" is direct, face-to-face,
and not indirect, back-to-back. Thus yesod is identified
in the Torah with the tzadik (righteous one), as in the verse,
"and the tzadik is the foundation (yesod) of the world."
Joseph the Tzadik is the embodiment of the sefira
of yesod. Furthermore, in the human image of the divine,
yesod is the organ whereby the seminal fluid, which derives
from the brain, is dispersed into malchut. Yesod is also
referred to as the brit, the holy sign of the covenant between
G-d and Abraham, the first Jew.
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Yesod Abba
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the ten sefirot exist not only as individual manifestations
of divine attributes, but are also arranged in various distinct
configurations, called partzufim, each with ten sefirot of
their own. All the partzufim are described by names that
characterize the way they function as partzufim. The partzuf*
of chochma* is called Abba. Yesod corresponds
to the organs of procreation. Yesod Abba is thus the channel
through which the flow from chochma reaches the other partzufim.
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Yetzer Hara
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the inclination to evil -- a person's proclivity to disobey G-d's
commands, and thus harm himself.
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Yetzer Tov
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or yetzer haTov, the innate altruistic inclination to do
good and to fulfill G-d's will.
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Yetzira
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the "World of Formation" from the word tzura -- form or
formation. Yetzira is the third of the four immanent worlds,
between Beriya, above it, and Asiya below it.
The primordial matter of Beriya is endowed with generic form
in Yetzira. It is the spiritual abode of the category of
angels called chayot, it corresponds to Ruach in the
soul of man. The sefirot of Zeir Anpin predominate
in Yetzira. See also Worlds.
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Yichud
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pl. Yichudim, "unification." A mystical process of uniting
forces in the spiritual realms.
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Yichuda Ilaa / Tataa
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(Aramaic), upper-level and lower-level unity. In the state of Yichuda
Illa all that exists is G-d Himself, the worlds are completely
merged into His Unity. In the state of Yichuda Tata'a, the
world is seen to exist only by virtue of the influx of divine energy,
which constantly creates and sustains all of Creation.
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Yira
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awe or fear.
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Yisrael Sabba,
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the emotional attributes (middot) of the partzuf
of Abba.
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Yom Kippur,
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"Day of Atonement", day of repentance and fasting, observed on
the tenth of Tishrei, nine days after Rosh Hashanah.
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Yosher
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"Straightness", the stage preceding Igulim in the
development and arrangement of the sefirot of Adam Kadmon.
See Igulim v'Yosher in the Glossary.
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Yovel
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"jubilee." The fiftieth year in a fifty year cycle is called yovel
-- jubilee. At this time land returns to its original owners and
slaves are set free. In Kabbala yovel corresponds to bina.
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Yud
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the tenth letter of the Hebrew alphabet. Yud has a numerical
value of 10.
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Yud Gimel Middot HaRachamim
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the Thirteen (yud=10 and gimel=3) Attributes of Divine
Mercy. These appear in two forms in Scripture: the more prevalent
form, uttered by Moses, is found in Exodus 34:6-7: "E-l, Rachum
v'Chanun, Erech, Apayim, v'Rav Chesed, v'Emet, Notzer Chesed,
l'Alafim, Nosei Avon, v'Fesha, v'Chata'a, v'Nakei." ("Mighty
One, merciful, and gracious, long-suffering, serene, abundant in
kindness, and truth, storing kindness to thousands, bearing iniquity,
transgression, and sin, acquitting"). [Note that according to the
Arizal the Thirteen Attributes begin with the name E-l,
and not with the name Yud-Hei-Vav-Hei]. The second form is
found in Micah 7:18-20: "Mi E-l Kamocha, Nosei Avon, v'Over Al
Fesha, Lish'eirit Nachalato, Lo Hechezik L'ad Apo, Ki Chaftez Chesed
Hu, Yashuv Yerachameinu, Yichbosh Avonoteinu, v'Tashlich Bimtuzlot
Yam Kol Chatotam, Titein Emet l'Yaakov, Chesed l'Avraham, Asher
Nishba'ta La'avoteinu, Miyemei Kedem" ("Who is G-d like You,
who pardons iniquity, and forgives the transgression of the remnant
of His heritage? He does not maintain His anger forever, because
He delights in kindness. He will again show us compassion, He will
suppress our iniquities. You will cast all their sins into the depths
of the sea. Show faithfulness to Jacob, kindness to Abraham, as
You have sworn to our fathers from days of old"). The Zohar (vol.
3, Idra p. 13) explains that the Thirteen Attributes uttered
by Moses are for the sake of life in this world and derive from
Zeir Anpin, whereas the Thirteen Attributes mentioned by
Micah are for the sake of the life of the soul and derive from keter.
The latter are therefore of a higher order" (Rabbi Moshe Cordovero
in Eilimah Rabbati, ma'ayan 3, tamar 4, chap. 14).
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Yud-Hei-Vav-Hei
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see Tetragrammaton.
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Z'A
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abbreviation of Zeir Anpin.
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Zayin
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the seventh letter of the Hebrew alphabet. Zayin has the
numerical value of 7.
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Zeir Anpin
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(Aramaic) literally "the miniature face" the configuration of the
sefirot from chesed to yesod to form a partzuf.
The ten sefirot exist not only as individual manifestations
of divine attributes but are also arranged in various distinct configurations,
called partzufim ("visages" or "profiles") with ten sefirot
of their own in which one (or a group) of the sefirot is
dominant. The partzuf of Zeir Anpin (or Z'A
for short) is the grouping of the six sefirot from
chesed to yesod into an independent configuration
in which the emotional attributes (and particularly tiferet)
dominate.
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Ziv
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the second month of the Hebrew calendar. More frequently called
Iyar.
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Zivug
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pl. Zivugim, literally finding and marrying one's
mate. In Kabbala, this signifies the intimate relationship between
the sefirot, whereby they become united. Also refers to the
nullification of the soul in communion with G-d, resulting in physical
death (zivug neshikin).
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Zohar
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major Kabbala work originally redacted by R. Shimon bar
Yochai, and subject of many commentaries since that time.
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