DOCSLIB.ORG

Kabbalah Tree of Life Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Kabbalah Tree of Life Pdf Kabbalah tree of life pdf Continue Cherry Gilchrist (Author) This oracle is based on an ancient Kabbalistic map of creation that dates back at least a thousand years to the Jewish tradition of mystery. The tree of life is a sacred symbol in many cultures of the world, but here it is used as a path to cognition, linking the twenty-two letters of the Jewish alphabet with twenty-two ways of the Tree of Life and astrological houses. Each word received forms a rich and powerful wheel symbol that reflects the segment of the tree depicted on the map in the oracle deck. Follow the reading sheet to lay the cards in the zigzag line of creation, and consult a guidebook to get a guide on any issue of life. Both the oracle and the tree are very structured, and from this framework of harmony comes wisdom that you will appreciate forever. Price $26.95 $24.79 Publisher Addison Books Publish Date September 01, 2020 Pages 144 Dimensions 5.4 x 7.8 x 1.9 inches 1.2 lb English Language English Type Other EAN /UPC 9781859064658 Cherry Gilchrist and Gila Sur were two of the four-cabalt, who worked for Galgal Oracle, on which Oracle's Tree of Life is based. Cherry is the author of over twenty books on astrology, divination, alchemy and mythology, and has studied and worked in Western sealed traditions for many years. Gila is an artist and expert in Hebrew. Folklore and Stories VIEW LIST (25 BOOKS) Sephiro redirects here. For Final Fantasy VII, see Final Fantasy. səp̄ îrôṯ), which means emanations, are 10 attributes/emanations in Kabbalah through which Ein Sof (Infinite) reveals Himself and constantly creates both the physical kingdom and the chain of the higher metaphysical worlds (Seder hisht). The term is alternatively ְס ִפירוֹת :Sephiroth in the category Kabbalah: Sephiroth vte Sefirot (/sfɪˈroʊt, ˈsfɪroʊt/; Hebrew transliterated into English as sepir/sefirat, singular sephyr/sepir, etc. Alternative sepiro configurations are given by different schools in the historical development of Kabbalah, each of which formulates different spiritual aspects. The tradition of listing 10 is spelled out in Sefer Etzir: Ten sepiros of his kind, ten, not nine, ten, not eleven. As in general eleven sephiroths are listed through different schemes, the two (Keter and Da'as) are seen as unconscious and conscious manifestation of the same principle, retaining ten categories. Sephiroth is described as the channels of divine creative vitality or consciousness through which an incomprehensible Divine essence is revealed to mankind. The first sepira, Keter, describes the Divine Superconscious Will, which goes beyond conscious intelligence. The following three sephiroths (Chohma, Bina, and Daat) describe three levels of conscious Divine Intelligence. Seven subsequent sephiroth (Chesed, Gevura, Tifferet, Netsach, Hod, Yesod and describe primary and secondary conscious Divine Emotions. Two sephiroths Shekhina). Kabbalah sees the human soul in the mirror image of the Divine (after Genesis 1:27, God created , ְ ׁש ִכי ָנה :Bina and Malkut) are feminine, as the female principle in Kabbalah describes a vessel that receives external male light, then internally nourishes and gives birth to the lower sefirot. This corresponds to the female Divine Presence (Hebrew) man in his image and likeness, in the image and likeness of God He created him, man and woman, He created them), and more broadly, all creations as a reflection of their source of life in sephiroth. Therefore, Sephiroth also describes the spiritual life of man and is a conceptual paradigm in Kabbalah for understanding everything. This connection between the soul of man and the Divine, gives Kabbalah one of the two central metaphors in the description of Divinity, along with the other metaphor of Ohra (light). However, Kabbalah has repeatedly stressed the need to avoid all bodily interpretations. Due to this sephiroth are connected to the structure of the body and reformatted into partzufim (persona). At the heart of the structural purpose of each sefira is a hidden motivational force, which is best understood compared to the corresponding psychological state in the human spiritual experience. In Said's philosophy, which sought to internalize the experience of Jewish mysticism into daily inspiration (devekut), this inner life of Sephiroth is explored, and the role they play in the service of God's man in this world. Ein Sof The Ein Sof (lighted: unspoiled) is an important concept in the Jewish Kabbalah. Generally translated as infinity and infinite, Ein-Sof is a shapeless state of the universe to the self-realization of God. In other words, Ein-Sof is God before He decided to become God as we now know Him. Sephiroth is a divine emanation emanating from Ein Sofa in a way often referred to as flames. Sephiroth comes from top to bottom. Since the first Sepira is closest to Ein Sofa, it is the least understood human mind, while the latter, in turn, is best understood because it is closest to the material world on which humanity resides. Ten Sephiroth Part series on Kabbalah Concepts Ein Sof Tzimtzum Ohr Ayin and Yesh Sephiroth Four Worlds Seder hishtalshelut Tree of Life Merkavah Jewish Angel hierarchy Shekhina Partsufim Tsifot Tohu and Tikun Sparkskun holiness messianic rectification Gilgul Kabbalistic Atria The names of God in Judaism Shemhamafhorach Tsadik Tsadik Nizarim Anthropomorphism in Kabbalah Panenteism History Of the Docabbalistic Jewish Mysticism Tannaim Heichalot Sefer Yetzirah Chassidei Ashkenaise Medieval Bahir Toledano tradition Oforic Kabbalah displacement of normalism with Kababala Selective Influence on Western Thought Mystic Post-Spspan Exile Mystics of the 16th Century Bydfat Cordoveran Kabbalah Lurianich Kabbala Maharal Thoughts Popular KabbalisticMussar Early Modern Baal Shem-Ishotic Sabbatean Mystical Eis Emden-Eybeschutz Controversy Immigration into Israel's Land Traditional East Cabal Judaism / Philosophy of Lithuanian Jews hasidic-mitnagdic split Modern Hasidic dynasties Mystic non-religious zionism Academic interest of the Korean mysticism The non-Orthodox interest of the Jewish mystic of the Practices of the Torah study mystic exegesis Mizwot Minhag Ordinary immersion in the Miquestah meditation Kavanaugho Tikkun Tikk Pilgrimage to the holy tomb of Lag Baomer at Meron Asceticism Practical Kabbalah People 100s Four Who entered the Pardes Simeon bar Yochai 1100s Isaac blind Azriel 1200s Nahmanides Abraham Abulafia Joseph bin Abraham Gikatilla Moses de Leon Menachem Recanati 1300s Bahya Ben Usher 1400s 1500s Meir ibn Gabbay Joseph Caro Shlomo Alcabec Moshe Alsic Moshe Cordovero Isaac Luria Haim Vitaly Judah Lev bin Bezalel 1600s Isaiah Horowitz Abraham Azulai 1700s Haim inttar Shev Dov Ber Mezeric Mochem Shalom Sharabi Vilna Gaun Haim David Azulay Nathan Adler Sner Salman Leady Haim Volozhin 1800s Nahman Bresman catch Ben Ish Chai Shlomo Eliashev 1900s Abraham Isaac Cook Yehuda Ashlag Baba Sali Menachem Menachem Menahe Menerson The Story of the Torah Tanah Prophecy Ruah Hakodes Pardes exegesis Talmudic hermen Eutics Midrash Jewish commentarieson Bible Oral The Era of Rabbinical Judaism Generation of Origin in Halah Generation Ascent in Kabbalah Rabbinical Literature of Talmudic Theology Halah Aggad Hakira Classical Literature Mussar Ashkenazi Judaism Sefardi Judaism Modern Jewish Philosophy of Jewish Studies Of the Theme of God in Judaism sfirɔ), literally means the bill , listing, but the early Kabbalists presented a number of other etymological possibilities from the same Hebrew ספירה sfirot, singular , ספירות) Divine Transcendence Divine Immanence Free is the Divine Providence of Kabbalistic Reasons for the 613 Mitzvot jewish Principles of Faith of jewish eschatology Primary texts vte Sefirot Thus, the term sepira has complex connotations in Kabbalah. The original reference to Sephiroth is contained in Sefer Etzira's ancient Kabbalistic text, The Book of Formation, attributed .(ספרא, סופר - and sofer, or safra (writer ,(ספר - brilliance, luminary), sfar (border ,ספיר - sappir (sapphire ,(סיפור - sippur (recount of history ,(ספר - root, including: sefer (text to the first Jewish Patriarch Abraham. However, the names of the sephiroth, listed in the later Kabbalah, are not specified there. Further links to Sephiroth, now with their later names, is detailed in the medieval Kabbalistic text of zoar, which is one of the main texts of Kabbalah. Sephiroth is the ten emanations, or illuminations of the Infinite Light of God, rɔṣon), sephiroth should be understood not as ten different gods, but as ten different channels through which one God reveals his will. In later Jewish literature, ten sefirotes refer to either ten manifestations of God; Ten forces or abilities of the soul; or ten structural forces of nature. In רצון) manifested in Creation. As the revelations of the Creator's Will Cordoveran Kabbalah, the forces of creation are seen as autonomous forces that develop independently of each other. On the contrary, in Luran or Lurian Kabbalah (Kabbalah Isaac Luria) sefirote is perceived as a constellation of forces in active dialogue with each other at every stage of this evolution. Luria described Sephiroth as a complex and dynamically interacting entity known as partzufim, each with its own symbolically human persona. Kether, The Crown, is the first sepira. It is a super-conscious mediator between God and another, conscious sephiroth. Keter has three different levels, or heads. In some contexts, Keter's highest level is called the Incomprehensible Head, the second level is called the head of the nedroohi (reisha d'Ayin), and the third is the long head (reisha d'Aric). These three heads correspond to the super-conscious levels of faith, pleasure and will in the soul. In the early 12th century, Kabbalah received criticism from some Rabbis of Jewish Philosophy for the alleged introduction of diversity into Jewish monotheism. The seeming set of One God is the result of the spiritual evolution of God's light, which has introduced many emanations from one infinite divine entity. This was necessary because of humanity's inability to exist in the infinite presence of God.
Load more

Recommended publications
  • Introduction to Zohar with Rabbi Roller: Session 2 the Rose Among Thorns
    Introduction to Zohar with Rabbi Roller: Session 2 The Rose Among Thorns Genesis 1:1-3 When God began to create heaven and earth—the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water—God said, “Let there be light”; and there was light. Rashi: This verse does not say anything except “explain me!” Song of Songs 2:1-3 I am a rose of Sharon, A lily of the valleys. Like a lily among thorns, So is my darling among the maidens. Like an apple tree among trees of the forest, So is my beloved among the youths. I delight to sit in his shade, And his fruit is sweet to my mouth. Mishnah Yadaim 3:5 The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs… Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. Zohar 1:1a-b Rabbi Hizkiyah opened, “It is written, as a rose among thorns.” (Song of Songs 2:2) What is the Rose? It is the Congregation of Israel.
    [Show full text]
  • Book of Zohar ((Itemsitems 666-71).6-71)
    The Path of Kabbalah By Rav Michael Laitman PhD The Path of Kabbalah LAITMAN KABBALAH PUBLISHERS By Rav Michael Laitman PhD Executive Editor: Benzion Giertz Editor: Claire Gerus Translation: Chaim Ratz Compilation: Shlomi Bohana Layout: Baruch Khovov Laitman Kabbalah Publishers Website: www.kabbalah.info Laitman Kabbalah Publishers E-mail: [email protected] THE PATH OF KABBALAH Copyright © 2005 by MICHAEL LAITMAN. All rights reserved. Published by Laitman Kabbalah Publishers, 1057 Steeles Avenue West, Suite 532, Toronto, ON, M2R 3X1, Canada. Printed in Canada. No part of this book may be used or reproduced in any manner without written permission of the publisher, except in the case of brief quotations embodied in critical articles or reviews. ISBN: 0-9732315-9-9 FIRST EDITION: DECEMBER 2005 The Path of Kabbalah TA B LE OF CONTEN T S Part One: The Beginning .........................................................................9 Part Two: Phases of Spiritual Evolution ............................................... 70 Part Three: The Structure of the Upper Worlds .................................140 Part Four: Proper Study ...................................................................... 253 Part Five: Religion, Prejudice and Kabbalah ...................................... 306 Part Six: Genesis ................................................................................. 320 Part Seven: The Inner Meaning .......................................................... 333 Detailed Table of Contents ...............................................................
    [Show full text]
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • 1. Keter (Primary Meaning: Crown
    1. KETER (PRIMARY MEANING: CROWN. ALSO KNOWN AS: UPPER CROWN, AYIN (NOTHINGNESS), CHOKHMAH PENIMIT (INTERNAL WISDOM), MAHSHAVAH ELOHIT (DIVINE THOUGHT), SPIRIT OF G-D, ROOT OF ROOTS, MYSTERIOUS WISDOM, EHYEH ASHER EHYEH, (I AM THAT I AM) 2. CHOKHMAH (PRIMARY MEANING: WISDOM. ALSO KNOWN AS: REVELATION, THE PRIMORDIAL TORAH (THE TORAH THAT EXISTED BEFORE CREATION), FATHER, YESH ME-AYIN (BEING FROM NOTHINGNESS), BEGINNING, YAH, YHVH) 3. BINAH (PRIMARY MEANING: UNDERSTANDING. ALSO KNOWN AS: INTELLECT, TESHUVAH (REPENTANCE), REASON, PALACE, TEMPLE, WOMB, UPPER MOTHER, JERUSALEM ABOVE, FREEDOM, JUBILEE, "YHVH PRONOUNCED AS ELOHIM") 4. CHESED (PRIMARY MEANING: MERCY. ALSO KNOWN AS: GRACE, LOVE OF G-D, RIGHT ARM OF G-D, WHITE, EL, ASSOCIATED WITH ABRAHAM) 5. GEVURAH (ALSO CALLED "DIN" - PRIMARY MEANING: JUDGMENT. ALSO KNOWN AS: STRENGTH, SEVERITY, FEAR OF G-D, LEFT ARM OF G-D, RED, ELOHIM, YAH, ASSOCIATED WITH ISAAC) 6. TIPHERET (PRIMARY MEANING: BEAUTY. ALSO KNOWN AS: HARMONY, RACHAMIM (COMPASSION), THE ATTRIBUTE OF MERCY, THE WRITTEN TORAH, BRIDEGROOM, HUSBAND, SON, KING, FATHER, MESSIAH, TABERNACLE/TEMPLE, THE HOLY TREE, (TREE OF LIFE), HEAVEN, THE LETTER "VAV," CREATOR, GATE OF RIGHTEOUSNESS, SUN, "THE HOLY ONE BLESSED BE HE," HA-SHEM, YHVH, YHVH-ELOHIM, THE GREAT NAME, THE UNIQUE NAME, THE LUCID MIRROR, OPEN MIRACLES, LULAV [ON SUCCOTH], THE SHOFAR [AS RELATED TO THE MITZVOT OF BLOWING THE SHOFAR], GREEN, TEFILLIN OF THE HEAD, ASSOCIATED WITH JACOB) 7. NETZACH (PRIMARY MEANING: VICTORY. ALSO KNOWN AS: ETERNITY, PROPHECY, ORCHESTRATION, INITIATIVE, PERSISTENCE, BITACHON (CONFIDENCE), RIGHT LEG, "HOSTS OF YHVH," ASSOCIATED WITH MOSES) 8. HOD (PRIMARY MEANING: GLORY. ALSO KNOWN AS: MAJESTY, SPLENDOR, REVERBERATION, PROPHECY, SURRENDER, TEMIMUT (SINCERITY), ANCHOR, STEADFASTNESS, LEFT LEG, "HOSTS OF ELOHIM," ASSOCIATED WITH AARON) 9.
    [Show full text]
  • Tiftheriel A.K.A. Tiphtheriel - the Angel of the Sixth Sephira of the Tree of Life
    http://www.morfix.co.il/en/%D7%AA%D6%B4%D7%A4%D7%90%D6%B6%D7%A8%D6%B6%D7%AA https://translate.google.com/#iw/en/%D7%AA%D7%A4%D7%90%D7%A8%D7%AA Tiftheriel a.k.a. Tiphtheriel - the angel of the sixth sephira of the Tree of Life. http://hafapea.com/angelpages/angels6.html Tiferet 1 Tiferet The Sephirot in Jewish Kabbalah Category:Sephirot • v • t [1] • e tifˈʔeʁeθ]) alternately Tifaret, Tifereth, Tyfereth or Tiphereth, is the] תפארת :Tiferet ("Adornment", Hebrew sixth sefira in the kabbalistic Tree of Life. It has the common association of "Spirituality", "Balance", "Integration", "Beauty", "Miracles", and "Compassion". Description In the Bahir it states: "Sixth is the adorned, glorious, delightful throne of glory, the house of the world to come. Its place is engraved in wisdom as it says 'God said: Let there be light, and there was light.'" [2] Tiferet is the force that integrates the Sefira of Chesed ("compassion") and Gevurah ("Strength, or Judgement (din)"). These two forces are, respectively, expansive (giving) and restrictive (receiving). Either of them without the other could not manifest the flow of Divine energy; they must be balanced in perfect proportion by balancing compassion with discipline. This balance can be seen in the role of Tiferet, wherein the conflicting forces are harmonized, and creation flowers forth. Tiferet also balances Netzach and Hod in a similar manner. In that case Hod can be seen as the intellect where Netzach is seen as emotion. Tiferet also occupies a place on the middle pillar, and can be seen as a lower reflection of Kether, as well as a higher reflection of Yesod and Malkuth.
    [Show full text]
  • Lacatul Si Cheia
    LACATUL SI CHEIA 41. Rabbi Chiya şi Rabbi Yosi se plimbau pe un drum. Când au ajuns la o câmpie, Rabbi Chiya i-a spus lui Rabbi Yosi, „Cuvintele BARAH SHEET (şase create) cu siguranţă fac aluzie laBERESHEET , deoarece cele şase Zile Cereşti, VAK de Bina, strălucesc peste Tora (ZA), în timp ce altele, GAR de Bina, sunt ascunse.” ZA al lumii Atzilut este numit Tora. Cele şase Zile Cereşti suntVAK de Bina care se află deasupraZA . De aceea, primul cuvânt al Torei, BERESHEET = BARAH (creat) şi SHEET (şase) indică faptul căSfira Bina se întoarce către Sfira Hochma cu scopul de a primi Ohr Hochma şi de a o transfera la ZA. deoarece ZA este incapabil să primească toată Ohr Hochma (GAR de Hochma, Lumina celor zece Sfirot) de la Bina, ci doar VAK de Hochma (Lumina celor şase Sfirot), acest lucru este subliniat în cuvântul BARAH SHEET – ŞASE CREATE. Aceasta înseamnă că ZA primeşte de la Bina, Lumina de la doar şase Sfirot, HGT NHY sau VAK de Hochma, în timp ce GAR de Hochma, Lumina Sfirot KHB, este ascunsă de el. Motivul este că, deşi Partzuf Atik aparţine lui Tzimtzum Aleph (prima restricţie), este obligat să strălucească în jos, peste toate celelalte Partzufim ale lumii Atzilut şi peste toate lumile BYA cu Lumina lui Tzimtzum Bet. De aceea, cu privire la Partzufim inferioare, ele apar ca Partzuf care aparţine lui Tzimtzum Bet. Cu alte cuvinte, intenţionat el şi-a autoimpus o limită exterioară (referitor la celelalte) pentru a permitePartzufim inferioare să primească de la el. De aceea, el a înălţat-o Malchutpe de la Peh la Eynaim şi a făcut unZivug deasupra ecranului ce stă în Nikvey Eynaim, în acest fel dând naştere Partzuf –ului AA.
    [Show full text]
  • The Soul of a Jew and the Soul of a Non-Jew an Inconvenient Truth and the Search for an Alternative
    47 The Soul of a Jew and the Soul of a Non-Jew An Inconvenient Truth and the Search for an Alternative By: HANAN BALK Holiness is not found in the human being in essence unless he sanctifies himself. According to his preparation for holiness, so the fullness comes upon him from on High. A person does not acquire holiness while inside his mother. He is not holy from the womb, but has to labor from the very day he comes into the air of the world. 1 Introduction: The Soul of a Jew is Superior to that of a Non-Jew The view expressed in the above heading—as uncomfortable and racially charged as it may be in the minds of some—was undoubtedly, as we shall show, the prominent position maintained by authorities of Jewish thought throughout the ages, and continues to be so even today. While Jewish mysticism is the source and primary expositor of this theory, it has achieved a ubiquitous presence not only in the writings of Kabbalists,2 but also in the works of thinkers found in the libraries of most observant Jews, who hardly consider themselves followers of Kabbalah. Clearly, for one committed to the Torah and its principles, it is not tenable to presume that so long as he is not a Kabbalist, such a belief need not be a part of his religious worldview. Is there an alternative view that is an equally authentic representation of Jewish thought on the subject? In response to this question, we will 1 R. Simhạ Bunim of Przysukha, Kol Simha,̣ Parshat Miketz, p.
    [Show full text]
  • El Infinito Y El Lenguaje En La Kabbalah Judía: Un Enfoque Matemático, Lingüístico Y Filosófico
    El Infinito y el Lenguaje en la Kabbalah judía: un enfoque matemático, lingüístico y filosófico Mario Javier Saban Cuño DEPARTAMENTO DE MATEMÁTICA APLICADA ESCUELA POLITÉCNICA SUPERIOR EL INFINITO Y EL LENGUAJE EN LA KABBALAH JUDÍA: UN ENFOQUE MATEMÁTICO, LINGÜÍSTICO Y FILOSÓFICO Mario Javier Sabán Cuño Tesis presentada para aspirar al grado de DOCTOR POR LA UNIVERSIDAD DE ALICANTE Métodos Matemáticos y Modelización en Ciencias e Ingeniería DOCTORADO EN MATEMÁTICA Dirigida por: DR. JOSUÉ NESCOLARDE SELVA Agradecimientos Siempre temo olvidarme de alguna persona entre los agradecimientos. Uno no llega nunca solo a obtener una sexta tesis doctoral. Es verdad que medita en la soledad los asuntos fundamentales del universo, pero la gran cantidad de familia y amigos que me han acompañado en estos últimos años son los co-creadores de este trabajo de investigación sobre el Infinito. En primer lugar a mi esposa Jacqueline Claudia Freund quien decidió en el año 2002 acompañarme a Barcelona dejando su vida en la Argentina para crear la hermosa familia que tenemos hoy. Ya mis dos hermosos niños, a Max David Saban Freund y a Lucas Eli Saban Freund para que logren crecer y ser felices en cualquier trabajo que emprendan en sus vidas y que puedan vislumbrar un mundo mejor. Quiero agradecer a mi padre David Saban, quien desde la lejanía geográfica de la Argentina me ha estimulado siempre a crecer a pesar de las dificultades de la vida. De él he aprendido dos de las grandes virtudes que creo poseer, la voluntad y el esfuerzo. Gracias papá. Esta tesis doctoral en Matemática Aplicada tiene una inmensa deuda con el Dr.
    [Show full text]
  • Polymorphism and Polysemy in Images of the Sefirot
    Portland State University PDXScholar Systems Science Faculty Publications and Presentations Systems Science Winter 3-16-2021 Polymorphism and Polysemy in Images of the Sefirot Martin Zwick Portland State University, [email protected] Follow this and additional works at: https://pdxscholar.library.pdx.edu/sysc_fac Part of the Arts and Humanities Commons, Computer Sciences Commons, and the Social and Behavioral Sciences Commons Let us know how access to this document benefits ou.y Citation Details Zwick, Martin (2021). Polymorphism and Polysemy in Images of the Sefirot. Western Judaic Studies Association 25th Annual Conference, online. This Presentation is brought to you for free and open access. It has been accepted for inclusion in Systems Science Faculty Publications and Presentations by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Polymorphism and Polysemy in Images of the Sefirot (Martin Zwick) Polymorphism and Polysemy in Images of the Sefirot Martin Zwick Portland State University, Portland OR 97207 [email protected] Western Judaic Studies Association 25th annual meeting Virtual, University of Nevada, Las Vegas March 16, 2021 web: https://works.bepress.com/martin_zwick/205 (Included in categories ‘Systems Theory and Philosophy’ and ‘Jewish Thought’) https://sites.google.com/view/ohrchadash/home 1 Abstract (1/2) • The resurgence of interest in Kabbalistic diagrams (Segol, Busi, Chajes) raises the question of how diagrams function in religious symbolism. This question can be approached via methods used in the graphical modeling of data. Specifically, graph theory lets one define a repertoire of candidate structures that can be applied not only to quantitative data, but also to symbols consisting of qualitative components.
    [Show full text]
  • Adas Israel Congregation June 2017 / Sivan–Tammuz 5777 Chronicle
    Adas Israel Congregation June 2017 / Sivan–Tammuz 5777 Chronicle Join us for our annual cantorial concert featuring the Argen-Cantors Chronicle • May 2017 • 1 The Chronicle Is Supported in Part by the Ethel and Nat Popick Endowment Fund clergycorner From the President By Debby Joseph Rabbi Lauren Holtzblatt In my early years of learning meditation I studied with Rabbi David Zeller (z”l), at Yakar, a wonderful synagogue in the heart of Jerusalem. I would go to his classes once a week and listen with strong intention to try to understand the practice of meditation, a practice that was changing my everyday life. During the past two years, when people Rabbi Zeller would talk often about the concept of devekut (attachment to learned that I was president of Adas Israel God) that the Hasidic masters had brought alive from teachings in the Zohar: Congregation, they inevitably cracked a “If you are already full, there is no room for God. Empty yourself like a vessel.” joke about feeling sorry for me. Never has I would try my hardest to understand what this meant, but I could not grasp that sentiment been further from the truth. I how to embody this concept, how to make it true to my own experience. have relished serving in this role. I have met How do you empty yourself? What does that feel like? many people, shared many experiences, For many years, in my own spiritual practice, I committed myself to learning and the feelings that permeated all that has meditation, sitting for 5, 10, 20, 30 minutes in silent meditation several times happened during my tenure make up one of a week.
    [Show full text]
  • Kabbalah and Ecology
    excursus 1 Nefesh and related terms The primary meanings of n’shamah and nefesh in Torah can be understood by examining their relationship to ru’ach, meaning “spirit” and “wind”. Let us assume for the sake of argument that the triad ru’ach–nefesh–n’shamah covers one and the same “semantic space” as the triad of spirit–wind–breath. How does this semantic space get divided differently in modern English and in Biblical Hebrew? Starting from what is most similar, n’shamah,like“breath”,denotesthe respiration of a living, physical subject. From here the concepts diverge vastly. Breath is physical, while “spirit” denotes something metaphysical; breath is alive, while “wind” is not. One can visualize “breath” to be like a firmament, a flat plane, separating the metaphysical “spirit” above from the physical “wind” below. Thus a simple hierarchy is delineated: the metaphysical and animate spirit stands above the physical but still animate breath, which stands above the physical and inanimate wind. In this manner “spirit–wind–breath” defines its semantic space by dividing it into hierarchical levels, and it follows the history of conquest by reserving the Latin-derived word for the top of the hierarchy. The fact that spirit and wind are unified in the single word ru’ach suggests averydifferentarrangementofsemanticspace.Whatspiritandwindshareis that they both transcend physical bodies and are independent from any physical subject. Thus, ru’ach can be conceptualized as the external breath, the breath of Elohim, which both strikes the prophets and sways the tree branches. Ru’ach, which could be translated “spirit-wind”, would mean any un- or disembodied invisible flow (which could therefore be attributed to God), including the wind.
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]