Phillips Machine and Kabbalah
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Sepher Yetzirah
SEPHER YETZIRAH Translated from the Hebrew by Wm. Wynn Westcott SEPHER YETZIRAH Table of Contents SEPHER YETZIRAH..............................................................................................................................................1 Translated from the Hebrew by Wm. Wynn Westcott...................................................................................2 INTRODUCTION.........................................................................................................................................3 SEPHER YETZIRAH....................................................................................................................................7 The Book of Formation..................................................................................................................................8 CHAPTER I...................................................................................................................................................9 CHAPTER II................................................................................................................................................10 CHAPTER III..............................................................................................................................................11 CHAPTER IV..............................................................................................................................................12 Supplement to Chapter IV............................................................................................................................13 -
Sichos of 5705
Selections from Sefer HaSichos 5701-5705 Talks Delivered by RABBI YOSEF YITZCHAK SCHNEERSOHN OF LUBAVITCH Rosh HaShanah Selections from Sefer HaSichos 5701-5705 TALKS DELIVERED IN 5701-5705 (1941-1945) BY RABBI YOSEF YITZCHAK SCHNEERSOHN זצוקללה"ה נבג"מ זי"ע THE SIXTH LUBAVITCHER REBBE Translated and Annotated by Uri Kaploun ROSH HASHANAH Kehot Publication Society 770 Eastern Parkway, Brooklyn, N.Y. 11213 5781 • 2020 edication D This Sefer is Dedicated in Honor of שיחיו Shmuel and Rosalynn Malamud by their childrenS and grandchildren, the Malamud Family, Crown Heights, NY Moshe and SElke Malamud Yisrael, Leba, Hadas and Rachel Alexandra Yossi and KayliS Malamud Yisroel, Shloime, Yechezkel, Menachem Mendel, Laivi Yitzchok and Eliyahu Chesky and ChanaS Malamud Hadas, Shaina Batya and Rachel David Eliezer HaLevi andS Sarah Rachel Popack Dov HaLevi, Nena Nechama, Hadas and Shlomo HaLevi A Prayer and a Wish The following unconnected selections are gleaned from Rosh HaShanah farbrengens of the Rebbe Rayatz, as translated in the eight-volume Sefer HaSichos series that includes: Sefer HaSichos 5701, Sefer HaSichos 5702, Sefer HaSichos 5704, and Sefer HaSichos 5705. After quoting a brief maamar of the Alter Rebbe, the Rebbe Rayatz concludes: “Elder chassidim used to relate that by delivering that maamar, the Alter Rebbe uncovered in his chassidim the light of the soul. Within all of them, even within the most ordinary chassidim, their souls stood revealed.” The prayer and the wish that we share with our readers is that in us, too, pondering over these selections will enable the soul within us, too, to stand revealed. 3 29 Elul, 5700 (1940):1 Erev Rosh HaShanah, 5701 (1940) 1. -
Conceptualizations of Tzimtzum in Baroque Italian Kabbalah
Conceptualizations of Tzimtzum in Baroque Italian Kabbalah Moshe Idel Abstract The paper will survey the ways in which three Kabbalists active in Italy at the end of the 16th and early 17th centuries transformed the Lurianic concept of divine contraction: Menahem Azariah of Fano, Joseph Shlomo of Candia, and Abraham Herrera. The main point of this essay is to analyze the contribution of philosophical concepts to the inter- pretion of Luria’s mythopoeic method. Tzimtzum: A Constellation of Ideas The concept of tzimtzum, understood as divine contraction, or alternatively, as divine withdrawal when it refers to the first act of the theogonic/cosmo- gonic process, has enjoyed a distinguished career in Kabbalistic texts and their scholarship.1 Earlier scholars believed tzimtzum was an original contribution 1 See, e.g., David Neumark, Toledot ha-Filosofiah be-Yisrael, vol. 1, 1921 (New York: A.Y. Shtibl, 1971), 179–80; Gershom Scholem, Origins of the Kabbalah, trans. Allan Arkush, ed. R.Z.J. Werblowsky, (Princeton, NJ: Princeton University Press, 1987), 449–50; idem, Major Trends in Jewish Mysticism, (New York: Schocken Books, 1960), 260–64, especially 411 n. 51, 412 n. 77; idem, Kabbalah ( Jerusalem: Keter, 1974), 129–35; Lawrence Fine, Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship (Palo Alto, CA: Stanford University Press, 2003), 128–31; Daphne Freedman, Man and the Theogony in the Lurianic Kabbalah (Pistakaway, NJ: Gorgias Press, 2006), 27–42; Joseph Avivi, Kabbalah Luriana, vol. 3 ( Jerusalem: Ben Zvi Institute, 2008), 1184–88; Christoph Schulte, “Zimzum in the Works of Schelling,” Iyyun 41 (1992): 21–40; idem, “Zimzum in der Kabbala Denudata,” Morgen-Glantz 7 (1997): 127–40; idem, “Zimzum in European Philosophy, A Paradoxical Career,” in Jewish Studies in a New Europe: Proceedings of the Fifth Congress of Jewish Studies in Copenhagen 1994 under the Auspices of the European Association for Jewish Studies, ed. -
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. -
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. -
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. -
Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions. -
Triangle of Solomon
TRIANGLE OF A Translation of Dogme Et Rituel De La Haute Magie SOLOMON By Arthur Edward Waite Chapter 3 from Transcendental Magic: FIRST PUBLISHED IN LONDON ITS DOCTRINE BY GEORGE REDWAY 1896 Part I With annotations and notes by Benebell Wen By Eliphas Levi Magical doctrine of the trinity. “The magical dogma is also one in three and three in one. The triad is the universal dogma. In Magic—principle, realization, adaptation; in alchemy—azoth, incorporation, transmutation; in theology—God, incarnation, redemption; in the human soul—thought, love and action…” PLENITUDO VOCIS BINAH PHYSIS Manifestation Voice Nature Note: Physis (νόμος, or nomos) is the theological and philosophical concept of one’s physical nature, hence the derivation of the word “physics.” Physis also means “to grow” or “to appear,” as in observable development. Magical doctrine of the trinity. “The magical dogma is also one in three and three in one. The triad is the universal dogma. In Magic—principle, realization, adaptation; in alchemy—azoth, incorporation, transmutation; in theology—God, incarnation, redemption; in the human soul—thought, love and action…” PLENITUDO VOCIS BINAH PHYSIS Manifestation Voice Nature Note: Physis (νόμος, or nomos) is the theological and philosophical concept of one’s physical nature, hence the derivation of the word “physics.” Physis also means “to grow” or “to appear,” as in observable development. III. The Triangle of Solomon THE PERFECT WORD IS THE TRIAD, because it supposes an intelligent principle, a speaking principle, and a principle spoken. The absolute, revealing itself by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates itself a third time. -
A Whiteheadian Interpretation of the Zoharic Creation Story
A WHITEHEADIAN INTERPRETATION OF THE ZOHARIC CREATION STORY by Michael Gold A Dissertation Submitted to the Faculty of The Dorothy F. Schmidt College of Arts and Letters in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Florida Atlantic University Boca Raton, Florida May 2016 Copyright 2016 by Michael Gold ii ACKNOWLEDGMENTS The author wishes to express sincere gratitude to his committee members, Professors Marina Banchetti, Frederick E. Greenspahn, Kristen Lindbeck, and Eitan Fishbane for their encouragement and support throughout this project. iv ABSTRACT Author: Michael Gold Title: A Whiteheadian Interpretation of the Zoharic Creation Story Institution: Florida Atlantic University Dissertation Advisor: Dr. Marina P. Banchetti Degree: Doctor of Philosophy Year: 2016 This dissertation presents a Whiteheadian interpretation of the notions of mind, immanence and process as they are addressed in the Zohar. According to many scholars, this kabbalistic creation story as portrayed in the Zohar is a reaction to the earlier rabbinic concept of God qua creator, which emphasized divine transcendence over divine immanence. The medieval Jewish philosophers, particularly Maimonides influenced by Aristotle, placed particular emphasis on divine transcendence, seeing a radical separation between Creator and creation. With this in mind, these scholars claim that one of the goals of the Zohar’s creation story was to emphasize God’s immanence within creation. Similar to the Zohar, the process metaphysics of Alfred North Whitehead and his followers was reacting to the substance metaphysics that had dominated Western philosophy as far back as ancient Greek thought. Whitehead adopts a very similar narrative to that of the Zohar. -
Wij-Book Excerpt-Judith Laura-Kabbalah-Chap2
Excerpted from Goddess Spirituality for the 21st Century: From Kabbalah to Quantum Physics, copyright 2008 by Judith Laura. Exclusive rights for publication on the Internet granted to Women in Judaism, 2016. Chapter 2 Kabbalah: In Its Beginnings “Say unto to wisdom: Thou art my sister....” Join thought to divine wisdom, so she and he become one. —Proverbs 7:4 with comment by Azriel of Gerona, thirteenth-century Kabbalist. LIKE TODAY’S OTHER mainstream religions most of Judaism’s religious practices are patriarchal. Yet in its traditions are also found remnants of Ancient Near East Goddess religions that preceded it. In fact, contrary to widespread assumptions, there is considerable evidence that only in recent years has Judaism become a totally monotheistic male-god-only religion.1 Some of the more widely known examples of the persistence of pre-patriarchal practices are the definition of a Jew by matrilineal descent, long a de facto practice and since the establishment of the state of Israel, a legal fact; the custom of a woman lighting the Sabbath candles to “bring in” the Sabbath, a tradition probably related to her being identified with the Shekinah, God’s feminine aspect, also called the “Sabbath Queen;” and the use of lunar months in the Hebrew calendar. As we shall discover, Kabbalah, though greatly transformed by patriarchy, also derives from earlier matrifocal religious practices. And we shall also see that the “secret” it has been carrying according to tradition—the great mystery nestled in the branches of “the Tree”—is the knowledge of the Goddess, not merely as the feminine aspect of God identified with the bottom of the Tree, but as the totality of creation. -
The Kabbalistic “Teaching Panel” of Princess Antonia Divine Knowledge for Both Experts and Laity*
Church History Church History and and Religious Culture 98 (2018) 56–90 Religious Culture brill.com/chrc The Kabbalistic “Teaching Panel” of Princess Antonia Divine Knowledge for Both Experts and Laity* Elke Morlok Goethe-University Frankfurt a.M. [email protected] Abstract This article explores the complex interweaving of kabbalistic and Christological con- cepts within the kabbalistic “teaching panel” (Lehrtafel) of Princess Antonia of Würt- temberg. The essay discusses the artwork in the context of visual representations of the ten sefirot, the divine attributes or vessels in Jewish mysticism. Executed as an altarpiece for the church in Bad Teinach in Southern Germany, the work integrates the sefirot into a pansophic concept that served devotional and educational purposes with a salvific goal. The article argues that, with the Lehrtafel, Antonia and her teachers created a devotional object that could be accessed by both regular Christian laity and experts who possessed deeper knowledge of Kabbalah. Keywords Christian Kabbalah – sefirot – lay theology – symbolism – Philosophia Perennis – Arbor Sephirotica * This article is being published within the framework of the loewe-funded Hessian Ministry for Science and Art research hub “Religious Positioning: Modalities and Constellations in Jewish, Christian and Muslim Contexts” at the Goethe-University Frankfurt and the Justus- Liebig-University Giessen. All photographs of the altarpiece have been taken by Friedrich Wirth (Germany), with whose kind permission they are reproduced in this article. © koninklijke brill nv, leiden, 2018 | doi: 10.1163/18712428-09801005Downloaded from Brill.com10/05/2021 09:54:33AM via free access the kabbalistic “teaching panel” of princess antonia 57 1 The Trinity Church in Bad Teinach and Princess Antonia of Württemberg (1613–1679) Situated in the Black Forest hamlet of BadTeinach, the LutheranTrinity Church (Dreifaltigkeitskirche) houses a jewel of German Baroque art, the so-called “teaching panel” (Lehrtafel) of Princess Antonia of Württemberg. -
Strengthening Our Emunah in Moshiach Through
STRENGTHENING OUR EMUNAH IN AND MOSHIACH THROUGH CHASSIDUS PART I BY ARYEH GUREWITZ In your column for Chof Cheshvan, you The Mitteler Rebbe compares our relationship with suggested that we need to learn Chassidus Hashem—i.e., that of the whole Klal Yisroel throughout all Q in a way that strengthens our emunah in the the generations—to the relationship of a father and son, coming of Moshiach. Can you explain what exactly that where the father has hidden from the son in order to get could look like? –Yehuda M. his son to look for him. Before the father decided to hide, the son knew the father face-to-face and knew that his father loved him. If the son is wise and mature, then he This is a vital question and a perfect one realizes that the father would never really abandon him, for Chodesh Kislev, so we’ll try to address and, recognizing that his father is just playing a game, he A at least a few aspects of it over the next few happily searches all the places where he knows his father weeks. usually goes. The father continues to hide, but he knows One of the main challenges involved in developing his son is looking for him, and that causes him to feel even complete emunah in the coming of Moshiach is that it more love for his son than before. Eventually, the father requires us to believe that the way we experience the comes out of hiding and showers his son with more love world will change significantly.