a
231 Gates
These are the 231 (r'la she'arim) possible unique two-letter combinations generated by the 22 letters of the Hebrew alphabet. The r'la she'arim are the structural patterns of the reshimu after the tzimtzum.
288 Sparks
r'pach nitzutzin. These are the "sparks" of holiness which resulted from the shattering of the vessels of the world of Tohu. See Toh, Shevirat HaKelim.
370 Lights
shin ayin nehorin. The 370 lights that originate in the partzuf of Arich Anpin. The number 370 is derived from the process of inter-inclusion of the sefirot. Chochma-bina-daat of Arich Anpin undergo a ten-fold iteration twice, thus giving a total of one hundred for each sefira and a total of 300 for the intellect as a whole. The seven emotion-sefirot undergo only one tenfold iteration, this gives 7 x 10 = 70. The sum of the iteration of all ten sefirot is thus 370.
620 Columns of Light
There are 620 columns of light that extend forth from keter (the gematria of keter = 620) to chochma and bina, and from them is drawn life-force to all the sefirot.
Ab
Ayin-bet, one of the four ways -- Ab, Sag, Mah, Ban -- of spelling out the Ineffable Name of G-d (YHVH), the Tetragrammaton, In which the numerical value of the Name equals 72 (Ayin =70, bet = 2).
Ab Sag Mah Ban
Each sefira has two primary components -- or (the light of the sefira) and kli (the vessel containing the light). The vessel of each sefira is associated with one of the ten divine names (E-l, Elo-him, Sha-dai, and so on). The light of all of the sefirot is associated with the Ineffable Name yud-hei-vav-hei. However, the light infuses the vessels in four different "expansions" of yud-hei-vav-hei, according to the level and type of the sefira. These four expansions have the numerical values of 72, 63, 45 and 52, as follows:
yud-vav-dalet hei-yud vav-yud-vav hei-yud -- the sum of the gematria of the letters is 72, and in numerical value, ayin-bet (ayin=70, bet=2). The "filler letter" (milui) here is yud. This spelling produces the world of Akudim that precedes the world of Tohu.
yud-vav-dalet hei-hei vav-yud-vav hei-hei -- the sum of the gematria of the letters is 63, and in numerical value, samech-gimel (samech=60, gimel=3). The milui here is a combination of yud and hei. This spelling produces the world of Tohu, also known as the world of Nikudim. yud-vav-dalet hei-alef vav-alef-vav hei-alef -- the sum of the gematria of the letters is 45, and in numerical value, mem-hei (mem=40, hei=5). The milui here is aleph.This spelling produces the masculine aspect of the world of Tikun or Atzilut.
yud-vav-dalet hei-hei vav-vav hei-hei -- the sum of the gematria of the letters is 52, and in numerical value beit-nun (beit=2, nun=50). The milui here is hei. This spelling produces the feminine aspect of the world of Tikun or Atzilut.
Abba
lit. "father," refers to the partzuf of chochma.
Achlifu duchtaihu
(Aramaic), literally, "exchanging places", for example, when the light of chesed enters the vessel of gevura, or the light of gevura enters the vessel of chesed. This can only happen in the world of Tikun.
Adam Kadmon
lit. "Primordial man," the loftiest of the five worlds -- it precedes Atzilut. It occupies an intermediary level between the Infinite Light and the finite creation. "Adam" means "in the likeness of," or "in the image of," from the Hebrew word domeh. "Kadmon" means primordial, or primary. Adam Kadmon is thus the primordial world which is "in the likeness of" the Infinite Light which preceded it and which was concealed in the process of Creation. Thus, even though Adam Kadmon is a world, i.e., it comes into being through the tzimtzum, nevertheless, it is so sublime, pure, and transcendent that it mirrors the Infinite Light. Adam Kadmon is referred to as the "world of keterim" since all of its sefirot are keter-like "meta-sefirot." See Tehiru Illa / Tata'a. See also Worlds, Tohu, Tikun. (Abbreviated as A'K.)
Adar
the twelfth month of the Hebrew calendar. During a Jewish leap year, the month of Adar is doubled, inserting Adar Alef as the twelfth month, so that Adar Bet becomes the thirteenth month.
A'K
abbr. for Adam Kadmon, lit. "Primordial man," the loftiest of the five worlds-- it precedes Atzilut.
Ahava
love (of G-d), one of the ten innate soul powers deriving from chesed.
Ahava mesuteret
the hidden love of G-d innate in the soul of every Jew.
Akudim
the light emerging from Adam Kadmon that initiates the development of vessels, such that ten degrees of light are bound together (akudim) in a single vessel.
Albam
a formula for letter substitution, whereby the twenty-two letters of the Hebrew alphabet are divided into two groups, the first comprising the first eleven letters of the alphabet, and the second comprising the next eleven letters. The first letter of the first group, alef, is then exchanged for the first letter of the first group, lamed, the second letter of the first group, bet, is exchanged for the second letter of the second group, mem and so on.
Alef
the first letter of the Hebrew alphabet. Alef has the numerical value of 1.
Alma d'itgalya
(Aramaic), "the revealed world," referring primarily to the immanent worlds of Beriya, Yetzira and Asiya. This is achieved by Memalei kol Almin, immanent Divine energy (light) that permeates all of Creation so that the subject that it enlivens can sense it as his life-force and interact with and respond to it. This form of divine energy is of a finite order that can be confined within a finite
Alma d'itkasya
(Aramaic), "the hidden world," referring to the transcendent world of Atzilut and above Atzilut. The related term sovev kol almin, literally, "encompassing all of the worlds", refers to the infinite Or Ein Sof that is neither confined to any vessel nor constrained by the limitations of the recipient. It "encompasses" or transcends that which it illuminates.
Amalek
The archetypical national enemy of the Jewish people, whom we are commanded to utterly destroy (Deut. 25:19). Amalek is called the "head of the nations," and is the driving force behind the opposition of all other nations against the Jewish people. Amalek therefore corresponds to keter and daat of kelipa.
Amida
prayer recited quietly while standing (amud in Hebrew), it is also called the Shemoneh Esrei (the number eighteen in Hebrew), referring to its original eighteen benedictions recited three times daily. The Men of the Great Assembly (circa 300 BCE) added a nineteenth benediction.
Anochi
"I Myself," an epithet that when used by G-d about Himself alludes to His very essence.
Arich, Arich Anpin*
(Aramaic), literally, "the extended visage," signifying the external aspect of keter.
Arich Anpin
(Aramaic) literally, "the extended visage," signifies the external aspect of keter. Whereas the other sefirot determine the internal structure of each world and its nature (according to whichever sefira predominates in that world -- see "Worlds"), Arich Anpin is G-d's Will that the worlds exist. It is, therefore, the very inception of Creation without being part of Creation. Moreover, it envelops the entire world of which it is the keter, including all of the sefirot of that world. See also Keter, Atik Yomin.
Arizal*
an acronym for "Our Master [or the G-dly], Rabbi Isaac [Luria, the Ashkenazi] of blessed memory," (1534-1572). The Ari taught profound new insights in the wisdom of Kabbala and the Zohar. His teachings were recorded by his students, primarily by Rabbi Chaim Vital (1543-1620).
Asiya
"the World of Action." Asiya is the lowest of the five worlds, below Yetzira. The generic form with which matter is endowed in the world of Yetzira is particularized by the specific dimensions and limitations of the world of Asiya. It is the spiritual abode of the category of angels called ofanim, and corresponds to nefesh in the soul of man. The sefira of malchut predominates in Asiya. See also Worlds.
Atbash
a formula for letter substitution used in Torah in general, and in Kabbala in particular, whereby the first letter of the Hebrew alphabet, alef, is exchanged for the last, tav, the second, bet, is exchanged for the second-to-last, shin, and so on.
Atik Yomin
(Aramaic) literally "Ancient of Days." Atik Yomin is the inner aspect of keter and is said to be the lowest aspect of the Emanator (whereas Arich Anpin is the highest aspect of the emanated). It is also sometimes referred to as simply Atik, although the Arizal writes that the latter term refers specifically to the three higher sefirot (keter, chochma, bina, or chochma, bina, daat) of Atik (Etz Chaim, Shaar HaKelalim chap. 2). The word atik means "ancient," indicating its primordial quality, or "aloof," indicating that is qualitatively remote from the Creation and the other sefirot. But it also from the word ma'atik, "copy," since G-d's purpose and desire in creating that is concealed within Atik is replicated in each world according to its level. Thus, where Arich Anpin is G-d's will to create, Atik is the purpose for which all the worlds were created from the outset. It is also called mekor hata'anugim -- the source of all (supernal) delight. See Atika Kadisha.
Atika Kadisha
(Aramaic) literally "Ancient Holy One", used synonymously with Atik or Atik Yomin. However, the Arizal writes that Atika Kadisha is sometimes used to refer specifically to the three higher sefirot (keter, chochma, bina, or chochma, bina, daat) of Atik (Etz Chaim, Shaar HaKelalim chap. 2). See Atik Yomin.
Atzilut
"the World of Emanation." Atzilut is the next to highest of the five worlds, below Adam Kadmon, and the first of the immanent worlds. The name "Atzilut" comes from the word "etzel"("close to") for it is close to Infinite Light, and from the verse "He imparted (vayatzel) of the spirit upon Moses" (Numbers 11:25). Just as the spirit that G-d imparted to the Seventy Elders from that which already existed upon Moses, so too, the world of Atzilut is not a new creation, but merely a revelation from and extension of the Infinite Light that preceded it. Accordingly, both the lights and vessels of Atzilut are G-dliness and not created entities. (See Tanya ch. 49, Tanya Iggeret HaKodesh ch. 20). Atzilut corresponds to Chaya in the soul of man. The sefira of chochma predominates in Atzilut. See also Worlds.
Atzmut
essence.
Av
the fifth month of the Hebrew calendar. Also called Menachem-Av.
Avoda
literally, "work" or "service." In Torah it signifies man's divine service, particularly through prayer and through the labor of self-refinement.
Avram
Abram. The name of the Patriarch Abraham before the letter hei was added to his name to make Avraham.
Ayin
(The Hebrew Letter)
the sixteenth letter of the Hebrew alphabet. Ayin has a numerical value of 70.
Ayin
Emptiness; nothingness; Infinite.
B
Bahir
Kabbala work written by Nechunia ben HaKana ben Zakai.
Bamidbar
Numbers, Fourth of the Five Books of Moses (the Pentateuch).
Ban
Bet-nun, one of the four ways -- Ab, Sag, Mah, Ban -- of spelling out the Ineffable Name of G-d (YHVH), the Tetragrammaton. The numerical value of Bet-nun is 52.
Barak ha'mavrik
"the lightning flash," signifying the flash of light from Arich Anpin into chochma.
Beit HaMikdash
the Temple in Jerusalem.
Benoni
"intermediate person." A benoni is someone who possesses a yetzer hara (an inclination to evil) but controls it and does not sin. There are many levels of benoni -- from one who is in a continuous conscious struggle to maintain mastery over his yetzer hara, to one so engrossed in his divine service that his yetzer hara remains dormant. Contrasted with a tzadik, one who has achieved a permanent inner spiritual transformation.
Beraita
(Aramaic), statement of Tannaitic origin not included in the Mishna, the formalized Oral law.
Bereishit
Genesis, First of the Five Books of Moses (the Pentateuch).
Beriya
"the World of Creation." This is the world below Atzilut. Beriya is the first world created ex nihilo, its "substance" is unformed primordial matter. It is the spiritual abode of the category of angels called seraphim. Although they are created beings, the seraphim are fully aware that their entire existence is the life-force flowing to them from G-d. The primordial matter of Beriya is endowed with form in Yetzira. Beriya corresponds to Neshama in the soul of man. The sefira of bina predominates in Beriya. See also Worlds.
Berudim
the third, final stage in the development and interaction of vessels to form partzufim in the world of Atzilut. Synonymous with the world of Tikun.
Besht
, acronym for Baal Shem Tov, literally "Master of the Good Name," a title applied to several early Chassidic figures, the most famous is Rabbi Yisrael ben Eliezer (1698-1760), the founder of Chasidism.
Bet
the second letter of the Hebrew alphabet. Bet has a numerical value of 2.
Bina
Third of the sefirot, Binah means “understanding.” Binah is the “supernal mother,” the hidden Divine feminine, and the womb of the remaining sefirot. Binah is the first place of differentiation, which receives the seed of Hochmah and gives birth to the universe.
understanding, the developmental aspect of intellect. It is the third of the ten sefirot, below chochma and keter. In the arrangement of sefirot into three columns, bina is situated at the top of the left column and corresponds to the left lobe of the brain. The word bina is related to the word livnot "to build." For this is the essential quality of bina. The abstract, non-dimensional, incomprehensible point that represents chochma is expanded and built into a three-dimensional structure, sometimes compared to the physical dimensions of length, breadth, and depth. In the context of sefirot, they signify three facets of bina, each corresponding to a different relationship of bina to the other sefirot: 1) The "depth" of bina expresses its relationship to its source in chochma. 2) The "breadth" of bina signifies expansion, and is the definitive characteristic of bina. In this connection the Sages of the Talmud (Chagiga 14a) describe bina as hameivin davar mitoch davar -- "understanding one thing from [within] another." In other words, the understanding of bina (denoting an entire conceptual framework of inter-related ideas) is derived from within (mitoch) chochma. 3) The "length" of bina describes its relationship to the sefirot below it. The extent to which bina reaches down in affecting the other sefirot is called its "length." Thus, bina could be defined as the expansion of the initial point of chochma into a full-blown and comprehensible revelation of the Divine Light.
Binyan HaMalchut
the ten sefirot exist not only as individual manifestations of divine attributes, but are also arranged in various distinct configurations, called partzufim ("visages" or "profiles" -- singular: partzuf), each with ten sefirot of their own. The sefirot are able to interact with each other only as partzufim. Chochma (the partzuf called Abba) and bina (the partzuf called Imma) are emanated from the outset as partzufim, whereas Zeir Anpin (Z'A) is emanated in its initial form only as comprising the six sefirot from chesed to yesod. It receives its mochin (chochma and bina) only at a later stage, as an addition. Similarly, malchut is emanated from the outset as a single point only, called keter malchut, and it too receives the other nine sefirot only at a later stage. This development of malchut into a full-blown partzuf is called binyan hamalchut, and it is dependent upon the arousal from below (itaruta d'letata) initiated by the Jewish people in this world. The itaruta d'letata reaches to the very root of malchut in keter (Sefer HaLikutim s.v. malchut, p. 572-4).
Birur
"separation," "selection," or "refinement." The kabbalistic doctrine that sparks of holiness that became imbedded within Creation as a result of the shattering of the vessels of Tohu must be extracted and elevated by the proper use of materiality. As the vessels of Tohu shattered, 288 shards (R'pach Nitzutzin) to which a residue of the original light of Tohu remained attached fell into the world of Atzilut. The most refined aspects of the vessels were absorbed and assimilated into Atzilut, but the remainder fell further and subdivided into smaller fragments, to which a smaller spark of holiness remained attached. This process was repeated through the worlds of Beriya, Yetzira and Asiya until the fragments that could not be assimilated in the realm of holiness became imbedded in kelipa, to animate the forces of evil. It is man's task to extricate this spark of holiness from the kelipot and restore it to the realm of holiness, until eventually the kelipot will be deprived of their vitality and cease to exist. This is called birur hanitzutzot -- extricating, refining and elevating the sparks of holiness and thus restoring the proper cosmic order. See also Shevirat HaKelim,Tikun.
Bitul
self-effacement, nullification.
Botzina d'kardonita
(or d'kardinuta) (Aramaic), "The dark lantern." This refers to a level within keter. More specifically, botzina d'kardonita signifies the gevurot (principles of severity) of Arich Anpin or of Atik Yomin.
Binah
Ein Sof
Name given to the Divine infinite in Kabbalistic thought. Early kabbalists conceived of the Ein Sof as the absolute perfection in which there is no distinction or plurality. While “God” may be thought of in relational or conceptual terms, the Ein Sof transcends these categories. Importantly, the infinite really is infinite — it does not end at the front of your brain, or anywhere else. Therefore, it is all there is.
Gevurah
Fifth of the sefirot, Gevurah means “strength.” The sefirah is also referred to as din, “Judgment,” and is the source of contriction, boundary, and restraint. Generally, Kabbalists pray that the forces of gevurah be sweetened by those of hesed (lovingkindness), although gevurah is also necessary for the world to exist — otherwise it would be overcome by Divine light. Interestingly, Gevurah is gendered feminine even though the word itself is related to gever, the word for man.
Gilgul
Metempsychosis: the migration of a soul from one body after its death to another.
Halakhah
Literally means “Way of going” — but refers to Jewish law. Traditionally, the halakhah is made up of the Written Law, as recorded in the Pentateuch, and the oral law, which includes later responsa as well as established customs. During the period of the Temple the
Sadducees denied the authority of the oral law; this view was also adopted later by the Karaites. However, the oral law was collected by Judah Ha-Nasi in the Mishnah, and the discussions of the amoraim are recorded in the Talmud. Subsequently Jewish law was codified in such works as the Mishneh Torah by Maimonides and the Shulhan Arukh compiled by Joseph Caro. While Orthodoxy claims to regard the halakhah as unchanging, both it and Progressive Judaism continue to adapt law to modern life, with different emphases.
Hesed
Fourth of the sefirot, Hesed means “lovingkindness.” It is the aspect of Divinity which spreads forth, and opens. It is the first active principle, balanced by the receptive principle of gevurah.
Hochmah
Second of the sefirot, hochmah means “wisdom.” It is analogized to a spark of light, and is the first form to proceed from emptiness. Hochmah is primordial wisdom, and may be thought of as the organizing laws/principles of the universe.
Hod
Eighth of the sefirot, hod means “splendor.” It is associated with inspiration, suppleness, and transitory beauty. It is, as it were, the principle of hesed translated into action. Hod is balanced by Netzach.
Kabbalah
Literally, “Receiving,” either in the sense of a received teaching dealing with mystical or esoteric matters; or in the sense of receiving direct experience of ultimate reality. Technically, Kabbalah refers to Jewish esoteric teachings which evolved primarily in the medieval period, regarding the hidden life of God and the secrets of his relationship with his creation.
Keter
First of the sefirot, keter means “crown.” It is the link, so to speak, between the emanations of the sefirot and the perfect unity of the
Ein Sof.
Malchut
Tenth of the sefirot, Malchut means “sovereignty.” It is the sefirah identified with the Shechinah, the manifestation of the Divine feminine.
Midrash
Legends, stories, and fantastic elaborations of Scripture. Jews have been creating midrash for thousands of years, and still do so today; it is often an imaginative, creative reconstruction or reconfiguration of sacred text. The interpretative approach known as midrash halakah explores the full meaning of biblical law. Midrash aggadah, on the other hand, sometimes aims to derive a moral principle, lesson or theological concept from the biblical text.
Mitzvah
Commandment. A mitzvah may be an ethical precept or a prescribed ritual action. Kabbalistically, mitzvot may have theurgical or magical properties. In Jewish law commandments are either positive (mitzvah aseh) or negative (mitzvah lo taaseh). According to tradition, there are 613 commandments in the Torah. The Talmud differentiates between two types of commandment: mishpatim, ordinances that would have been deducible even if the Hebrew Bible had not prescribed them, and hukkim, commandments that could not have been logically derived.
Netzach
Seventh of the sefirot, Netzach means “endurance” or “eternity.” It is the principle of determination, continuity, and steadiness, counterbalanced by hod, which represents inspiration and splendor.
Sefirot
In kabbalistic literature the sefirot are depicted as emanations or manifestations of God. The Sefirot are explained on this site here.
Shabbat
Sabbath, day of rest. It is observed every week from before sunset on Friday until nightfall on Saturday. According to tradition, the Sabbath is celebrated to honor God’s day of rest after creation. No productive labor should take place on the Sabbath; rabbinic legislation stipulates 39 categories of activity which are forbidden.
Shekhinah
Divine presence. The Bible refers to God’s dwelling in the midst of the children of Israel (Exod. 13:21-2; 40:34-8). Subsequently the concept of the Shekhinah embodied God’s presence in the world. In Kabbalistic sources the term Shekhinah refers to the tenth
Sefirah, representing God’s feminine aspect.
Talmud
Vast record of the discussion and administration of Jewish law by scholars in various academies from c.200 to c.500. Comprises the
Mishnah (law) together with gemara (commentary and supplement to the Mishnah text), as well as legendary and other material.
Tiferet
Sixth of the sefirot, Tiferet means “beauty.” It is the balance point between hesed and gevurah, and the seat of compassion. Tiferet is regarded as the center of the sefirot, and is sometimes depicted as the center of a wheel.
Torah
The Five Books of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). “Torah” is sometimes used more broadly to refer to any Jewish learning.
Yesod
Ninth of the sefirot, Yesod means “foundation.” It is the conduit from abstraction to manifestation, and is analogized to the sexual organs, which take together that which is inside and project it into the outside (malchut). Yesod is also identified with the righteous human being, whose actions support the world.
Yetzer
Inclination; will. Traditional Judaism believes people to possess a will toward the good and a selfish will toward evil. Sometimes “yetzer” is used to refer purely to the selfish inclination. This yetzer, the yetzer hara, sees the world purely in terms of the self and its desires.
Zohar
The masterpiece of the Kabbalah, the Zohar takes the form of a mystical commentary on the Torah. According to tradition, it was composed in the second century by Simeon bar Yohai. However, the work as we have it was first published in the 13th century by Moses de Leon in Spain and contains language that is certainly medieval in origin.