Sephirot in a sentence

Ten Sephirot as process of ethics main In the 16-17th centuries Kabbalah was popularised through a new genre of ethical literature, related to Kabbalistic meditation Divine creation by means of the Ten Sephirot is an ethical process.

According to Kabbalistic cosmology, the Ten Sephirot correspond to ten levels of creation.

Another influence on the Zohar that Scholem, and scholars like Yehudah Liebes and Ronit Meroz have identified was a circle of Spanish Kabbalists in Castile who dealt with the appearance of an evil side emanating from within the world of the sephirot.

Apologists explain that Jews may have been praying for and not necessarily to the aspects of Godliness represented by the sephirot.

As the Hebrew name of things is the channel of their lifeforce, parallel to the sephirot, so concepts such as "holiness" and " mitzvot " embody ontological Divine immanence, as God can be known in manifestation as well as transcendence.

As the spiritual foundation of Creation, the sephirot correspond to the names of God in Judaism and the particular nature of any entity.

At the centre of Kabbalah are the 10 Sephirot powers in the divine realm, their unification being the task of man.

By meditating on the sephirot and praying for their unification, Kabbalists seek the theurgic goal of healing a shattered world.

He was able to bring down prosperity and guidance from the higher Sephirot, and the common people who could not attain such a state themselves would achieve it by "clinging" to and obeying him.

In contrast, a new emanation after the Tzimtzum shone into the vacuum to begin creation, but led to an initial instability called Tohu (Chaos), leading to a new crisis of Shevirah (Shattering) of the sephirot vessels.

In these new teachings, a cosmic catastrophe occurred at the beginning of creation called the "Shattering of the Vessels" of the Sephirot in the "World of Tohu (Chaos)".

It is said that God created the world using the sephirot, pouring Divinity into creation through these "vessels," which also have personality traits.

Moses ben Jacob Cordovero, wrote Tomer Devorah (Palm Tree of Deborah), in which he presents an ethical teaching of Judaism in the kabbalistic context of the ten sephirot.

The acts of man unite or divide the Heavenly masculine and feminine aspects of the sephirot, their anthropomorphic harmony completing Creation.

The sephirot are considered revelations of the Creator's will (ratzon), The Song of the Soul, Yechiel Bar-Lev, p.73 and they should not be understood as ten different "gods" but as ten different ways the one God reveals his will through the Emanations.

The teaching avoids polytheism by insisting that the sephirot are not to be prayed to, but rather, to be meditated on and experienced as manifestations of how God acts in the world.

The vessels of the Sephirot broke and fell down through the spiritual worlds until they were embedded in our physical realm as "sparks of holiness" (Nitzutzot).

This critique was in response to the knowledge that some European Jews of the period addressed individual sephirot in some of their prayers, although the practice was apparently uncommon.

To other Gnostics, these emanations are akin to the Sephirot of the Kabbalists; they are deliberate manifestations of a transcendent God through a complex system of intermediaries.