Sephiroth Necklace, Kabbalah Tree of Life Sephirot Qabalah Cabala Etz haChayim

Description: INCLUDES Pendant and snake chain necklace in a USA-made jewelry gift box. You can also purchase the pendant alone to use on your own cord or chain. MEASUREMENTS The pendant measures approximately 35mm x 16mm x 2mm (about 1.38" tall x .630" across x .078" inches thick) The necklace chain is offered in your choice of length from 16" to 50". These are just standard lengths offered - I can easily make any size custom or longer lengths of the chain for you by request. I can also swap out the Snake style chain with any other style chain I have in my shop at your request! MATERIALS -The pendant is a USA made Pewter casting, and 100% lead free. - The necklace chain and all its components are made of pure 304 Stainless steel. Stainless steel is non-tarnishing, non-allergenic, shiny, strong and durable. ABOUT Sefirot, meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals Itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). The term is alternatively transliterated into English as sephirot/sephiroth, singular sefirah/sephirah etc. Alternative configurations of the sefirot are given by different schools in the historical development of Kabbalah, with each articulating different spiritual aspects. The tradition of enumerating 10 is stated in the Sefer Yetzirah, "Ten sefirot of nothingness, ten and not nine, ten and not eleven". As altogether eleven sefirot are listed across the different schemes, two (Keter and Da'at) are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories. The sefirot are described as channels of Divine creative life force or consciousness through which the unknowable Divine essence is revealed to mankind. The first sefirah, Keter, describes the Divine superconscious Will that is beyond conscious intellect. The next three sefirot (Chokhmah, Binah and Da'at) describe three levels of conscious Divine Intellect. The seven subsequent sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkuth) describe the primary and secondary conscious Divine Emotions. Two sefirot (Binah and Malkuth) are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light, then inwardly nurtures and gives birth to lower sefirot. Corresponding to this is the Female Divine Presence (Hebrew: Shekhinah). Kabbalah sees the human soul as mirroring the Divine (after Genesis 1:27, "God created man in His own image, in the image of God He created him, male and female He created them"), and more widely, all creations as reflections of their life source in the sefirot. Therefore, the sefirot also describe the spiritual life of man, and constitute the conceptual paradigm in Kabbalah for understanding everything. This relationship between the soul of man and the Divine, gives Kabbalah one of its two central metaphors in describing Divinity, alongside the other Ohr (light) metaphor. However, Kabbalah repeatedly stresses the need to avoid all corporeal interpretation. Through this, the sefirot are related to the structure of the body and are reformed into partzufim (personas). Underlying the structural purpose of each sefirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience. In Hasidic philosophy, which has sought to internalise the experience of Jewish mysticism into daily inspiration (devekut), this inner life of the sefirot is explored, and the role they play in man's service of God in this world. The Ein Sof (lit: without end) is an important concept in Jewish Kabbalah. Generally translated as ‘infinity’ and ‘endless,’ the Ein Sof represents the formless state of the universe before the self-materialization of God. In other words, the Ein Sof is God before He decided to become God as we now know Him. The Sefirot are divine emanations that come from the Ein Sof in a manner often described as a flame. The Sefirot emanate from above to below. As the first Sefira is closest to Ein Sof, it is the least comprehensible to the human mind, while in turn the last is the best understood because it is closest to the material world that humanity dwells on. Sefirot (sfirot, singular sfir), literally means "counting, enumeration", but early Kabbalists presented a number of other etymological possibilities from the same Hebrew root including: sefer, sippur ("recounting a story"), sappir ("sapphire", "brilliance", "luminary"), sfar ("boundary"), and sofer, or safra ("scribe"). The term sefirah thus has complex connotations within Kabbalah. The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah, "The Book of Formation", attributed to the first Jewish Patriarch, Abraham. Further references to the sefirot are apparent in the medieval Kabbalistic text of the Zohar, which is one of the core texts of Kabbalah. The sefirot are ten emanations, or illuminations of God's Infinite Light as it manifests in Creation. As revelations of the Creator's Will, the sefirot should not be understood as ten different "gods" but as ten different channels through which the one God reveals his will. In later Jewish literature, the ten sefirot refer either to the ten manifestations of God; the ten powers or faculties of the soul; or the ten structural forces of nature. In Cordoveran Kabbalah, the forces of creation are considered as autonomous forces that evolve linearly from one another. By contrast, in Lurean Kabbalah (the Kabbalah of Isaac Luria), the sefirot are perceived as a constellation of forces in active dialogue with one another at every stage of that evolution. Luria described the sefirot as complex and dynamically interacting entities known as partzufim, each with its own symbolically human-like persona. Keter, the Crown, is the first sefirah. It is the superconscious intermediary between God and the other, conscious sefirot. Three different levels, or "heads", are identified within Keter. In some contexts, the highest level of Keter is called "The unknowable head", The second level is "the head of nothingness" (reisha d'ayin) and the third level is "the long head" (reisha d'arich). These three heads correspond to the superconscious levels of faith, pleasure and will in the soul. In its early 12th-century dissemination, Kabbalah received criticism from some rabbis who adhered to Jewish philosophy, for its alleged introduction of multiplicity into Jewish monotheism. The seeming plurality of the One God is a result of the spiritual evolution of God's light, which introduced a multiplicity of emanations from the one infinite Divine essence. This was necessary due to the inability of mankind to exist in God's infinite presence. God does not change; rather, it is our ability to perceive His emanations that is modified. This is stressed in Kabbalah in order to avoid heretical notions of any plurality in the Godhead. One parable to explain this is the difference between the "Ma'Ohr" ("Luminary"-Divine essence) and the "Ohr" ("Light") He emanates, like the difference between the single body of the sun and the multiple rays of sunlight that illuminate a room. Description from the Sefer Yetzirah Keter - "Crown": Divine Will to create/Infinite Light of the Creator/the Hebrew name of God "Ehyeh Asher Ehyeh-I Am that I Am" Chokhmah - "Wisdom": First unbounded flash of an idea before it takes on limitations/male light/Divine Reality/first revelation/creation from nothingness Binah - "Understanding": the infinite flash of Chochmah brought into the vessel of understanding to give it grasp of breadth and depth/feminine vessel that gives birth to the emotions/reason/understanding brings teshuva return to God Da'at - "Knowledge": Central state of unity of the 10 sefirot, also called the Tree of Life. Chesed - "Kindness": Loving grace of free giving/love of God/inspiring vision Gevurah - "Severity": Strength/judgment/intention/withholding/awe of God Tiferet - "Beauty": Symmetry/balance between Chesed and Gevurah in compassion Netzach - ".": 'perpetuity', 'victory', or 'endurance' Hod - "Splendor": Withdrawal/Surrender/sincerity Yesod - "Foundation": Connecting to the task to accomplish/wholly remembering/coherent knowledge Malkuth - "Kingship": Female vessel for the pregnant nurturing of the male lights of the emotional sefirot into action/becomes the Keter Will source for any subsequent lower level in Creation/accomplishment/realization of the Divine Plan. -o-o-o-o-o-o-o-o-o- Kabbalah, the central system in Jewish mysticism, uses subtle anthropomorphic analogies and metaphors to describe God in Judaism, both the God-world relationship, and the inner nature of the Divine. These include the metaphor of the soul-body relationship, the functions of human soul-powers, the configuration of human bodily form, and male-female influences in the Divine. Kabbalists repeatedly warn and stress the need to divorce their notions from any corporality, dualism, plurality, or spatial and temporal connotations. As "the Torah speaks in the language of Man", the empirical terms are necessarily imposed upon human experience in this world. Once the analogy is described, its limitations are then related to, stripping the kernel of its husk, to arrive at a truer conception. Nonetheless, Kabbalists carefully chose their terminology to denote subtle connotations and profound relationships in the Divine spiritual influences. More accurately, as they see the emanation of the Material world from the Spiritual realms, the analogous anthropomorphisms and material metaphors themselves derive through cause and effect from their precise root analogies on High. Describing the material world Below in general, and humans in particular, as created in the "image" of the world Above is not restricted in Rabbinic Judaism to Kabbalah, but abounds more widely in Biblical, Midrashic, Talmudic and philosophical literature. Kabbalah extends the Man-metaphor more radically to anthropomorphise particular Divine manifestations on high, while repeatedly stressing the need to divest analogies from impure materialistic corporality. Classical "proof texts" on which it bases its approach include, "From my flesh I envisage God", and the Rabbinic analogy " As the soul permeates the whole body...sees but is not seen...sustains the whole body...is pure...abides in the innermost precincts...is unique in the body...does not eat and drink...no man knows where its place is...so the Holy One, Blessed is He..." Together with the metaphor of Light, the Man-metaphor is central in Kabbalah. Nonetheless, it too has its limitations, needs qualification, and breaks down if taken as a literal, corporeal comparison. Its limitations include the effect of the body on the soul, while the World effects no change in God; and the distinct, separate origins of the soul and the body, while in relation to God's Omnipresence, especially in its acosmic Hasidic development, all Creation is nullified in its source.

Price: 12 USD

Location: Lubbock, Texas

End Time: 2024-01-21T16:31:56.000Z

Shipping Cost: 3.99 USD