2126:" or "The Long Visage," two of the different personas, are not just alternative adjectives for God but are particular spiritual manifestations, levels and natures. Lurianic Kabbalah focused on the role of the personas as the fully evolved stage of the primordial evolution of the sephirot at the beginning of Creation. Instead of each of the ten Sephirot merely including a full subset of ten sephirot as latent potential forces, the first stage of their evolution, in the personas the sephirot become fully autonomous and interrelated. The name of each persona denotes that the sephira from which it derived has now become an independent scheme of 10 fully functioning Sephirot in the "Upright" (Yosher) form of "Man". This reconfiguration is essential in Lurianic Kabbalah to enable the opposing spiritual forces of the Sephirot to work together in harmony. Each persona now operates independently, and unites with the other ones. So, for example, "The Long Visage" is said to descend and become enclothed within the lower personas. The sephirot now harmonise to enable the Lurianic scheme of tiqqun to begin. Supernal tiqqun is completed in Atzilut through the sephirot evolving into the further stage of personas. In the personas, rather than each sephira partially inter-relating by latently incorporating the other powers, as in Berudim, instead, all harmonize fully around one of their numbers as complete autonomous
1493:
them, and the vessels of the sefirot shatter, creating the World of Tohu. Their divine light is released and reascends while the broken vessel fragments descend, still animated by sparks of Ohr. The fragments become the absorbed, animating source of the subsequent Four Worlds in stable
Creation (called the realms of Tikkun "rectification"). As the fragments are animated by exiled divine sparks, a consciousness unaware of its divine dependence, the resulting Creation can exist independently rather than being nullified by its source. This process, however, overspills into the realms of evil (qlippoth "shells"). Tiqqun is supremely embodied in the highest of the Four Worlds, the perfected world of
2138:
1964:"surrounding light." However, as the light proceeded to Da'at, the root of the emotional sephiroth, its vessel could not absorb the abundant radiance for the totality of the emotions and shattered. This caused the total light to proceed downwards, shattering each vessel. The succession was altered in Yesod, the channel of connection to Malkhuth. Initially, it received only the light for Malkhuth, which it projected on. It then also shattered under its light. However, this enabled Malchut to partially absorb its light before collapsing; the lower external aspects of Malkhuth were strengthened, so the collapse in Malchut was only partial.
2166:
2210:
2234:
2186:
153:
1952:("Circles"), like discreet, sequential concentric circles. They become a domain of pluralism rather than of unity. The world of chaos has very high level of light but weak vessels. Vessels paradoxically allow the revelation of Divinity to Creation by restricting and containing the Divine abundance in stable limitations. In tohu, the lack of sharing between the vessels makes them immature, undeveloped and weak, while the divine illumination overflows their capacity to contain. This causes the cosmic catastrophe of
1540:, recollected the 600,000 root souls from Adam. The 613 commandments redeem the exiled sparks of holiness from Tohu, embedded below in physical creation. The messianic era for all peoples is inaugurated when the collective souls of Israel complete the esoteric cosmic Tikkun. National and individual spiritual failures in Jewish history delay redemption by introducing further exile of Divine vitality to the realms of impurity. Each root soul is subdivided into soul sparks that reincarnate (
1572:
1424:
2077:
1691:, an "upright" 3-column linear scheme, the sephirot act as a harmonized configuration of related powers in the scheme of man. As in the soul of man and represented in his bodily form, each sephirah fulfils its particular function while correlating and sharing with the other powers as a whole arrangement. As Adam Kadmon is before the emergence of the sephirot, it relates to both schemes only in latent ("transcendent") potential. As the
36:
1401:) theology; this means that, whether or not it is contemplated about tiqqun, the latter must correspond to one or more decisive actions that prevent a previous lack. The difference between Tikkun Olam and individual Tikkun focuses on the qualitative scope and devotional commitment to it for which the rectified object is so elevated or correct, therefore, both in the World and among people.
2030:. The eight kings listed who reigned in Edom before any king of Israel embodied the eight sephirot of Da'at to Malkhuth in the world of Chaos: the shattered vessels. Of each, it says they lived and died, death connoting the soul-light of the sephirot ascending back to its source while the body-vessel descends-shatters. Attached to the broken vessels are residues of the light,
1482:"Divine Infinity" to enact Creation, with the Four Worlds unfolding sequentially until physical creation. Lurianic Kabbalah, in contrast, describes dynamic processes of exile and redemption in the flow of Ohr, where higher levels descend into lower states, as souls to spiritual bodies. This process introduces or interprets new Kabbalistic doctrines and concepts.
2042:, giving life to the broken vessels, that become the descending beings of each realm. As they descend, they subdivide innumerable times. The fragments contain only sparks of holiness, allowing them to become self-aware creations rather than being nullified in Divine light. The unabsorbed residue of the broken vessels in our physical, lowest World
1948:(Chaos and Void), with darkness over the surface of the deep." Each sephirah emerges as an independent principle so that intellect does not mediate the absolute emotional expressions; kindness, severity, and so forth become opposing forces. This "flaw" in the Divine realm emerges because the sephirot are in the mode of
1959:
The light created each sephirah sequentially, first vessel, then the illumination within. Each sephira's light also contained the subsequent diminishing lights to form the following lower sephirot. As the light of the Ein Sof radiated to form Keter, the vessel of Keter could absorb the life force. In
1492:
The new emanation is the fountainhead for all subsequent creation but instead leads to a catastrophe in the emerging spiritual Worlds. Because the sefirot are pure and unrelated to each other at this stage, each attribute alone is unable to contain the enormity of the divine light as it descends into
1605:
before
Creation, the sephirot were entirely nullified into non-existence in the simple unity of endless Divinity. They emerge as Divine attributes only from the perspective of creation by combining two aspects of lights and vessels. The spiritual vitality, denoted as "light", similarly manifests in
1489:"self-withdrawal", forming a symbolic space in which only an imprint remains of the withdrawn Ein Sof. After this, a thin, diminished new emanation, able to create finitude, extends from the withdrawn infinite light into the vacuum. This represents the latently finite potentials in the Ein Sof.
2108:(the "World of Rectification"). In Atzilut, the Sephirot evolve into new persona arrangements, where they can unite. The different realms of tiqqun are characterised in comparison to Tohu as lower lights and stronger vessels. After the inter-inclusion of the ten sephirot within each other, in
1922:
relates that the sephirot only exist from the perspective of
Creation. From the Divine perspective, only unity exists. The sephiroth are the channels through which creation is enacted. They become the revealed personas manifested from concealment and nullification in the
1845:(the "World of Chaos"), the first emergence of the sephirot in undifferentiated unity, 10 lights encompassed in one vessel. In this supreme abundance of Divinity, there is no distinction between each sephirah, all Creation being included in potential. Luria read this as
2022:. Esau and Ishmael are the two spiritual roots for the Nations of the world. They are identified with unrectified Chesed and unrectified Gevurah respectively, Kindness and Severity of the world of tohu. In the Kabbalistic scheme, they are rectified in the universal
2185:
1815:(Severity) no longer oppose as absolute principles, but there is Kindness within Severity and Severity within Kindness. In the same way, all 10 sephirot subdivide into 10 x 10 = 100 latent principles, allowing the sephirot to harmonise as one system (as
1544:) to complete cosmic and personal tiqqun, as in Lurianism, higher levels return dynamically in lower vessels. The messianic redemption combines the advantages of the lights of tohu in mature rectified vessels of tiqqun and the unity of God and Creation.
1722:(Will-"crown") and its latent Chokmah (intellectual plan-"wisdom"), so these five lights figuratively emanate from the "head" of Adam Kadmon: from the "eyes, ears, nose, mouth and forehead". These interact with each other to form three specific
1960:
turn, the vessels of Hokhma and Bina could absorb most of their flow, as their proximity to Keter made them strong enough. Keter extended enough relationship to them as their motivating Will. Their excesses of light encompassed each as an
2165:
1897:
are also described sometimes as three initial stages in the emergence of the World of
Atzilut. However, in general, unqualified reference to "Atzilut" denotes its complete recified form after Berudim, the first of the comprehensive
1652:("impression" left in the empty vacuum) and by its future potential to create vessels. Adam Kadmon is the divine will of Keter and the "plan" of the latent Chokmah within Keter for all subsequent detailed creation in potential. Its
1834:
were alternative and complementary descriptions of the sephirot in
Medieval Kabbalah. In Lurianic Kabbalah their difference becomes the root cause of the new process of dynamic crisis-catharsis in the Divine unfolding of Creation.
2233:
2054:-Emanation, the origin of our spiritual Order of Worlds, the sparks of holiness are said to subdivide into 288 general-root sparks, read out from the rest of Genesis 1:2, "And the Spirit of God hovered over the waters."
2209:
1606:
two levels of Ohr Sovev (transcendent) and Ohr
Mimalei (immanent). First the light creates the vessels, then animates (fills) them. Only the vessels differ in their natures, while the light remains unified.
1807:("upright" three-column configuration) where all principles work together: each sephirah is able to inter-relate with the other 9, by each latently incorporating each of the other principles. For example,
1636:
or
Limitless Divine. Luria described Keter as an intermediary to the sephirot, not identified with the Ein Sof, but transcending the sephirot. He excludes it from their usual listing, substituting
1869:(the "World of Rectification"), beginning rectification of the sephirot, as it is reconstituted enough to exist stabily. However, supernal rectification is only completed subsequently in
1628:("crown"), supra-conscious Divine Will. Due to its supreme transcendence, it is often excluded from listing with the other Four Worlds. Medieval Kabbalists listed Keter as the first
1936:, the world of "Points", the sephiroth exist in separation and differentiation from each other: ten distinct point principles through ten vessels without harmony. This state,
1687:, ten concentric "circles," the sephirot act sequentially and independently from each other, from Keter in closest proximity to the Ein Sof, to Malkhut at the centre. As
1826:, with its new doctrines and paradigm, arises from its power to systemise and unify previously unexplained and unrelated Kabbalistic notions. In this case, previously
1449:
reinterpreted the whole scheme of
Kabbalah in the 16th century, essentially making the second of two different versions of theoretical Kabbalah: the Medieval/Classic/
2010:
embody respectively Chesed, Gevurah and
Tiferet. Chesed and Gevurah are imbalanced, while Tiferet is harmony between the two. Consequently, while Jacob fathered the
1521:, a manifestation in Kabbalah of the sefirot. His sin introduced a new dispersal of Divine vitality into exile in Creation, and shedding soul sparks from his being.
1285:". In subsequent creations, they also represent two archetypal spiritual states of being and consciousness. Their concepts derive from the new scheme of
1593:, in his comprehensive systemization of Medieval Kabbalah, had reconciled previous Kabbalists' opinions of the sephirot by describing each as Divine
1656:
figuratively denotes that man is both the purpose of creation below and the embodiment on high of the sephirot Divine attributes, not yet manifest.
1910:
In
Kabbalah, the sephirot comprise the inner "life of God;" their unification is humanity's task. When the sephiroth unite above in Atziluth, the
1409:
be fulfilled, and this is the thing related to both tiqqunim, which are different in terms of work carried out and the areas to which they refer.
1459:), and Lurianic Kabbalah. However, he understood his new doctrinal revelation as no more than the true meaning and deeper systemisation of the
1644:("wisdom") becomes the first principle. Adam Kadmon is all light with no vessels before the emergence of the sephirot; its expanse within the
2350:
in the development of Kabbalah, inner.org: including "Kabbalah-A System of Correspondences" and the "all inclusive" explanations of the Ari
2434:, Kehot publications; also printed at end of English Likutei Amarim Tanya. Chapters on: Shevirat HaKelim, Tohu and Tikun, Birur and Tikun
1624:("Primordial Man"), described in previous Kabbalah, the first of the comprehensive Four or Five Worlds. Adam Kadmon is the realm of
387:
1518:
100:
2122:
expounds upon the spiritual roles of the personas by talking about them as independent spiritual manifestations. "The Holy
72:
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2046:
becomes the realm of impurity and evil. To Kabbalah, as Creation is enacted through Divine "speech" as in Genesis 1, so
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2150:
1990:
1:43: "These are the kings who reigned in the land of Edom before there reigned any king over the children of Israel."
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693:
1881:, through the secondary transformation of the sephirot into personas. Atzilut, therefore, is generally referred to by
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79:
517:
119:
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1:1 "In the beginning God created the Heavens and the Earth", the initial vital source from which all would unfold.
1345:) exiled in physical creation. This new paradigm in Kabbalah replaced the previous linear description of descent by
2276:
1361:
1074:
1051:
1726:(worlds) after Adam Kadmon, three evolving stages in the first manifestation of the sephirot systemised by Luria:
53:
1463:. Lurianic Kabbalah became the dominant system in Jewish mysticism, displacing Cordovero's, and afterwards, the
86:
478:
57:
1755:(world of "Connection/Flecked") 10 inter-relating lights in 10 vessels - beginning of tiqqun ("Rectification")
451:
420:
207:
2112:, they then develop into personas. Wide discussion of the personas is found in the Medieval Kabbalah of the
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denotes manifest creation, the male principle, where creation proceeds as a hierarchical progression. As
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with a dynamic process of spiritual enclothement, where higher souls invest inwardly in lower "vessels".
1160:
315:
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152:
2137:
2058:-"hovered" splits into the number "288 died", the divided Divine sparks within the broken fragments.
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1525:
1346:
1293:(1534–1572), the father of modern Kabbalah, based on his interpretation of classic references in the
1155:
1114:
910:
828:
257:
1434:, motivated the messianic-national orientation of the Rabbinic scholars and mystics in 16th century
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1035:
595:
217:
2431:
1357:
1184:
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920:
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277:
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1601:"vessels." This overcame the philosophical difficulty of Divine attributes, as in the Infinite
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1209:
843:
735:
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20:
1382:"repairing the world" is taken from the Lurianic concept but applied more widely to ethical
93:
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2460:
1145:
895:
890:
8:
2011:
1987:
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1079:
435:
197:
1368:
from the 18th century onwards, internalised esoteric Lurianism through its concern with
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by the Divine flow of Will. The sparks are the creative force of the Sephirot down the
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Mystical Concepts in Chassidism: An Introduction to Kabbalistic Concepts and Doctrines
2334:, DovBer Pinson, BenYehuda Press: Gate 8 Tohu & tiqqun p23-24 and introductory map
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2310:, DovBer Pinson, BenYehuda Press: Gate 4 Igul-Circle and Gate 5 Yashar-Line, p 16-18
2100:
of our created existence are together collectively the realms of tiqqun ("Fixing").
2050:(numerical value of Hebrew letters) has spiritual meaning. In the supernal World of
1743:(world of "Points/Spotted") 10 isolated lights in 10 vessels - unstable tohu Chaos (
1956:"Shattering of the Vessels," introducing disharmony and exile throughout divinity.
1323:
1166:
1150:
1104:
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951:
771:
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The Development of Kabbalah in Three Stages: Evolution, Enclothement, Omnipresence
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or primordial "vacuum"), beginning Creation, it first forms the pristine realm of
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1941:
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In the Lurianic scheme, Creation is initiated by a primordial and radical divine
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unites with God below and blessings are channelled into physical creation. The "
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1915:
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1387:
1140:
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1030:
925:
900:
864:
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342:
242:
1455:(later systemised by Moses ben Jacob Cordovero directly before Isaac Luria in
1364:. The essential tiqqun is to have peace and order in Creation. The revivalist
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2192:
2035:
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1967:
1945:
1671:(the three-column "upright" diagram, related to the "line" beamed into the
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schemes. The persona then interact and enclothe within each other through
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2347:
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2039:
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1874:
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The sephirot manifest in two general metaphorical-figurative schemes, as
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1514:
1446:
1402:
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590:
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when all peoples will "go up to the mountain of the Lord" to follow the
2319:
2295:
1735:(world of "Binding/Ringed") 10 lights in one vessel - stable tohu Chaos
1706:
1502:
1059:
905:
751:
665:
483:
473:
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relationships in Atzilut, channeling Divine vitality to lower worlds.
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inspired the 16th-18th century popular Jewish imagination, explaining
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2071:
1911:
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incorporated the collective souls of humanity before eating from the
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1439:
1301:
977:
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336:
267:
227:
222:
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1679:
denotes potential creation encompassed within the female principle.
1640:"Knowledge" instead. If the sephirot are listed with their vessels,
35:
2224:
2081:
2051:
2047:
1853:
is the secondary unstable form of chaos, referred to in general by
1637:
1629:
1506:
1501:"personas". Rectification of the independent lower three worlds of
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1486:
1383:
1305:
1274:
1025:
625:
262:
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144:
1405:
stated that only subsequently can, for example, previously absent
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2195:, printed Amsterdam, 1666. After Zevi's conversion to Islam, the
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redemption transforms darkness to light, uniting tohu and tiqqun
1759:
The terms are learned from the esoteric meaning of the story of
2411:
2043:
2034:-"Sparks" of holiness, as all Creation only continues to exist
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1837:
1731:
1541:
1510:
1394:
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1020:
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605:
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1857:(the "World of Chaos"), which precipitates the catastrophe of
1718:
scheme relates to the figure of man, and Adam Kadmon embodies
2114:
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shines into the vacuum, it first emanates the ten sequential
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19:
For other Jewish, and wider meanings of Tohu and tiqqun, see
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2019:
1995:
1991:
1470:
Medieval Kabbalah depicts a linear descending hierarchy of
1300:
The implications of tohu and tiqqun underlie the origin of
1594:
1583:-Line (manifest, masculine) in creation of the spiritual
1547:
1471:
1333:
Tikkun also means the esoteric sifting or clarification (
177:
1558:
1442:
systemised this in its new Kabbalistic redemption scheme
2438:
Thirty-Two Gates of Wisdom: Awakening Through Kabbalah
2171:"Every descent is for a higher ascent": sin causes new
1905:
1873:(the world of "Emanation"), first of the comprehensive
1612:
accepted this but adapted it to his new scheme. As the
1478:
or divine attributes emerging from concealment in the
2199:
mystical heresy soon inverted Lurianism through the "
1268:
1249:
60:. Unsourced material may be challenged and removed.
1497:"Emanation", through the sefirot reconfiguring as
1393:The individual tiqqun may or may not also include
2242:and thought emphasise personal travels to redeem
1885:(the "World of Rectification"). All three stages
2476:
2277:Yeridat ha-dorot#Generational ascent in Kabbalah
1412:
1994:is described in Genesis as the descendants of
1714:From Adam Kadmon emanate five lights. As the
1210:
1998:. In the Kabbalistic scheme, the Patriarchs
1799:(concentric "circles") absolute principles,
1663:(concentric "circles" within the "circular"
1467:was read by Jewish Kabbalists in its light.
1340:
1334:
1309:
2246:sparks, linking each individual with their
1308:caused by the "Shattering of the Vessels" (
2153:materialised creation and shed soul sparks
1861:("shattering" of the sephirot "vessels").
1217:
1203:
120:Learn how and when to remove this message
2136:
2075:
1632:, but debated its relationship with the
1570:
1422:
1971:-Sparks of Holiness and the purpose of
1803:is the sephirot acting as a harmonised
1378:The terminology of the modern ideal of
2477:
2104:, the highest, is called specifically
1940:"World of Chaos" was read by Luria in
1795:is the sephirot acting as independent
1616:"ray" of illumination shines into the
1548:The supernal worlds of tohu and Tiqqun
1519:tree of the knowledge of good and evil
1930:As the Lurianic scheme continues, in
16:Two general stages in Jewish Kabbalah
2118:, before Isaac Luria. In the Zohar,
1906:The world of tohu and the shattering
1597:("light") invested in ten spiritual
1328:messianic rectification of existence
58:adding citations to reliable sources
29:
1865:is the initial incomplete stage of
1341:
1335:
1310:
1273:) are two general stages in Jewish
1261:
1239:
13:
2451:Glossary of Kabbalah and Chassidut
2384:Worlds of Akudim, Nekudim, Berudim
1579:-Circle (potential, feminine) and
1513:"Action" is the task of humanity.
1314:), the processes of spiritual and
14:
2501:
2444:
2390:, Raphael Afilalo on Google books
484:Immigration to the Land of Israel
2440:, DovBer Pinson, BenYehuda Press
2232:
2208:
2184:
2164:
2157:
324:Pre-Kabbalistic Jewish mysticism
151:
34:
2405:
2227:of Lurianic messianic mysticism
1841:is the initial stable stage of
1648:is limited by the power of the
1075:Generational ascent in Kabbalah
1070:Generational descent in Halacha
489:Traditional Oriental Kabbalists
45:needs additional citations for
2393:
2377:
2372:Olam HaNekudim-World of Points
2365:
2353:
2337:
2325:
2313:
2301:
2289:
1978:This doctrine is the Lurianic
1352:The cosmic drama of tiqqun in
1339:) of concealed divine sparks (
1:
2421:
1699:, then is "enclothed" by the
1413:Overview of Lurianic Kabbalah
611:Customary immersion in mikveh
208:The path of the flaming sword
2141:Lurianism sees two kinds of
1707:Emergence of the sephirot -
1375:amidst daily material life.
762:Joseph ben Abraham Gikatilla
479:Emden–Eybeschutz controversy
298:Anthropomorphism in Kabbalah
7:
2255:
1530:Law given to Moses at Sinai
1277:in the order of descending
1269:
1250:
710:Four Who Entered the Pardes
474:Sabbatean mystical heresies
10:
2506:
2332:Thirty-Two Gates of Wisdom
2308:Thirty-Two Gates of Wisdom
2296:Adam Kadmon-Primordial Man
2069:
2018:, and Isaac gave birth to
1771:30:27-43, where the terms
1551:
1526:election of the Israelites
1416:
1304:and the evil realm of the
1257:The World of Rectification
1175:Jewish principles of faith
1120:Modern Jewish philosophies
985:Menachem Mendel Schneerson
395:Mainstream displacement of
18:
2088:-Upright, from which the
1591:Moses ben Jacob Cordovero
1390:in contemporary society.
1347:Moses ben Jacob Cordovero
1105:Classic Mussar literature
911:Chaim Joseph David Azulai
829:Moses ben Jacob Cordovero
397:rationalism with Kabbalah
2282:
2191:The tiqqun completed by
2062:The World of tiqqun and
2014:, Abraham gave birth to
1791:("potential" creation),
1709:Akudim, Nekudim, Berudim
1065:Eras of Rabbinic Judaism
661:Pilgrimage to holy grave
554:Non-Orthodox interest in
518:Hasidic-Mitnagdic schism
499:Eastern European Judaism
388:Kabbalistic commentaries
218:Jewish angelic hierarchy
2432:Jacob Immanuel Schochet
1944:1:2 "And the earth was
1703:scheme as Adam Kadmon.
1358:contemporary oppression
1041:Talmudical hermeneutics
921:Schneur Zalman of Liadi
278:Names of God in Judaism
248:Messianic rectification
2320:Adam Kadmon-Primal Man
2154:
2093:
1747:-the "World of Chaos")
1587:
1443:
844:Judah Loew ben Bezalel
407:Selective influence on
2219:fair, Romania, 1845.
2140:
2079:
1875:Four spiritual Worlds
1783:(Patched") are used.
1575:Figurative origin of
1574:
1430:expulsions. The 1492
1426:
1322:, the meaning of the
258:Kabbalistic astrology
2225:material involvement
2149:included all souls.
1654:anthropomorphic name
1432:Expulsion from Spain
1146:Divine transcendence
896:Moshe Chaim Luzzatto
891:Dov Ber of Mezeritch
656:Pilgrimage to Tzadik
547:Academic interest in
54:improve this article
2012:12 tribes of Israel
1554:Seder hishtalshelut
1373:divine omnipresence
1169:for the 613 Mitzvot
1167:Kabbalistic reasons
1080:Rabbinic literature
1052:Jewish commentaries
666:Lag BaOmer at Meron
651:Tikkun Leil Shavuot
452:Popular Kabbalistic
436:Cordoveran Kabbalah
198:Seder hishtalshelut
2215:Hasidic trader in
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2096:The comprehensive
2094:
2036:from non-existence
1588:
1444:
1311:שְבִירַת הַכֵּלִים
1231:The World of Chaos
1180:Jewish eschatology
968:Abraham Isaac Kook
942:Nachman of Breslov
681:Practical Kabbalah
469:Baal Shem-Nistarim
430:16th-century Safed
377:Prophetic Kabbalah
372:Toledano tradition
349:Chassidei Ashkenaz
243:Sparks of holiness
2388:Kabbalah Concepts
2120:Shimon bar Yochai
2110:Lurianic Kabbalah
2084:in the scheme of
1954:Shevirat HaKeilim
1918:" section of the
1859:Shevirat HaKeilim
1509:"Formation", and
1474:"Light", the ten
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1362:messiah claimants
1354:Lurianic Kabbalah
1287:Lurianic Kabbalah
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596:Mystical exegesis
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542:religious Zionism
534:Hasidic dynasties
494:Beit El Synagogue
446:Maharal's thought
441:Lurianic Kabbalah
423:Spanish expulsion
293:Tzadikim Nistarim
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1824:Lurianic scheme
1822:The potency of
1811:(Kindness) and
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43:This article
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2348:Three stages
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2272:Tohu wa-bohu
2248:providential
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2177:Providential
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1986:36:31 and I
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1370:experiencing
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1054:on the Bible
947:Ben Ish Chai
916:Nathan Adler
540:Mysticism in
506: /
461:Early modern
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390:on the Bible
364:
341:
237:
203:Tree of Life
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110:January 2021
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64:
52:Please help
47:verification
44:
2490:Isaac Luria
2471:, inner.org
2461:Cordoverian
2453:, inner.org
2402:, inner.org
2374:, inner.org
2362:, inner.org
2322:, inner.org
2298:, inner.org
2098:Four Worlds
2040:Four Worlds
1938:Olam haTohu
1900:Four Worlds
1843:Olam HaTohu
1745:Olam HaTohu
1622:Adam Kadmon
1610:Isaac Luria
1515:Adam Kadmon
1447:Isaac Luria
1403:Isaac Luria
1380:tikkun olam
1291:Isaac Luria
1283:Four Worlds
839:Chaim Vital
834:Isaac Luria
814:Joseph Karo
591:Torah study
567:James Lees'
402:Renaissance
303:Panentheism
193:Four Worlds
2479:Categories
2422:References
2344:Five texts
2250:soul tasks
2056:Merachepet
1988:Chronicles
1877:after the
1817:Yosher-Man
1559:Origin of
1552:See also:
1326:, and the
1320:redemption
1060:Oral Torah
906:Vilna Gaon
752:Nahmanides
671:Asceticism
616:Meditation
508:philosophy
428:Mystics of
80:newspapers
2244:Nitzutzot
2197:Sabbatean
2145:-Sparks:
2143:Nitzutzot
2090:partzufim
2072:Partzufim
2066:-Personas
2064:Partzufim
2032:Nitzutzot
1969:Nitzutzot
1912:Shekhinah
1534:Mishpatim
1499:partzufim
1440:Lurianism
1302:free will
1260:(Hebrew:
1245:romanized
1156:Free will
978:Baba Sali
585:Practices
337:Heichalot
268:Notarikon
228:Partzufim
223:Shekhinah
2485:Kabbalah
2465:Lurianic
2256:See also
2201:holy sin
2173:Shevirah
2082:sephirot
2052:Atziluth
2048:gematria
1973:Shevirah
1962:or makif
1879:Shevirah
1630:Sephirah
1507:Yetzirah
1495:Atziluth
1487:tzimtzum
1384:activism
1306:qlippoth
1275:Kabbalah
1026:Prophecy
631:Deveikut
626:Teshuvah
357:Medieval
263:Gematria
233:Qlippoth
213:Merkavah
173:Tzimtzum
162:Concepts
145:Kabbalah
137:a series
135:Part of
2469:Hasidic
2267:Sefirot
2151:His sin
2102:Atzilut
2092:develop
2016:Ishmael
2000:Abraham
1984:Genesis
1942:Genesis
1933:Nekudim
1925:Ein Sof
1895:Berudim
1891:Nekudim
1871:Atzilut
1863:Berudim
1851:Nekudim
1847:Genesis
1828:Iggulim
1813:Gevurah
1801:Berudim
1797:Iggulim
1793:Nekudim
1777:Nekudim
1769:Genesis
1752:Berudim
1740:Nekudim
1650:Reshima
1642:Chokmah
1634:Ein Sof
1603:Ein Sof
1536:of the
1503:Beri'ah
1480:Ein Sof
1476:sefirot
1452:Zoharic
1407:Mitzvot
1388:justice
1342:ניצוצות
1247::
1095:Aggadah
1090:Halakha
1046:Midrash
1008:History
621:Kavanot
601:Mitzvot
562:English
332:Tannaim
316:History
273:Temurah
188:Sefirot
168:Ein Sof
94:scholar
2412:Isaiah
2128:Yosher
2086:Yosher
2044:Assiah
1950:Igulim
1887:Akudim
1838:Akudim
1832:Yosher
1809:Chesed
1805:Yosher
1785:Akudim
1781:Teluim
1773:Akudim
1732:Akudim
1724:olamot
1716:Yosher
1701:Yosher
1697:Igulim
1689:Yosher
1685:Igulim
1681:Yashar
1667:) and
1661:igulim
1599:keilim
1585:Worlds
1581:Yashar
1565:Yashar
1542:gilgul
1511:Assiah
1395:gilgul
1254:) and
1236:Hebrew
1133:Topics
1100:Hakira
1021:Tanakh
736:Azriel
694:People
641:Nusach
636:Prayer
606:Minhag
526:Modern
454:Mussar
288:Tzadik
253:Gilgul
96:
89:
82:
75:
67:
25:Tikkun
2283:Notes
2115:Zohar
2008:Jacob
2004:Isaac
1920:Zohar
1765:Laban
1761:Jacob
1720:Keter
1673:ḥalal
1665:ḥalal
1646:ḥalal
1638:Da'at
1626:Keter
1618:ḥalal
1567:-Line
1465:Zohar
1461:Zohar
1457:Safed
1436:Safed
1336:בירור
1295:Zohar
1016:Torah
960:1900s
934:1800s
873:1700s
852:1600s
801:1500s
796:1400s
780:1300s
744:1200s
723:1100s
382:Zohar
366:Bahir
101:JSTOR
87:books
2346:and
2217:Iași
2147:Adam
2080:The
2020:Esau
2006:and
1996:Esau
1992:Edom
1830:and
1789:yuli
1779:and
1677:Igul
1577:Igul
1561:Igul
1524:The
1386:and
1318:and
1001:Role
702:100s
73:news
23:and
21:Tohu
2414:2:3
1982:of
1819:).
1787:is
1693:Kav
1675:).
1614:Kav
1595:ohr
1472:Ohr
1289:by
178:Ohr
56:by
2481::
2467:,
2463:,
2430:,
2386:,
2175:.
2002:,
1927:.
1902:.
1893:,
1889:,
1775:,
1438:.
1330:.
1297:.
1264:,
1242:,
1238::
139:on
2459:-
2203:"
1397:(
1234:(
1218:e
1211:t
1204:v
123:)
117:(
112:)
108:(
98:·
91:·
84:·
77:·
50:.
27:.
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