Keter

From Wikipedia, the free encyclopedia

For other uses, see Keter (disambiguation).
Keter (Hebrew: ( helpinfo), lit. Crown) also known as Kether, is the topmost of the Sephirot of
the Tree of Life inKabbalah. Since its meaning is "crown", it is interpreted as both the "topmost" of the
Sephirot and the "regal crown" of the Sephirot. It is between Chokmah and Binah (with Chokmah on the
right and Binah in the left) and it sits above Tiphereth. It is usually given three paths, to Chokmah,
Tiphereth and Binah.
Keter is so sublime, it is called in the Zohar "the most hidden of all hidden things", and is completely
incomprehensible to man. It is also described as absolute compassion, and Rabbi Moshe
Cordovero describes it as the source of the 13 Supernal Attributes of Mercy.
Keter is invisible, colorless.[1]
According to the Bahir: "What are the ten utterances? The first is supreme crown, blessed be His name
and His people." [2]
The first Sephirah is called the Crown, since a crown is worn above the head. The Crown therefore
refers to things that are above the mind's abilities of comprehension. All of the other Sephirot are
likened to the body which starts with the head and wends its way down into action. But the crown of a
king lies above the head and connects the concept of "monarchy", which is abstract and intangible, with
the tangible and concrete head of the king.
This first Sefirah represents the primal stirrings of intent in the Ein Soph, or the arousal of desire to
come forth into the varied life of being.[2] But in this sense, although it contains all the potential for
content, it contains no content itself, and is therefore called 'Nothing', 'The Hidden Light', 'The air that
cannot be grasped'. Being desire to bring the world into being, Keter is absolute compassion. [3]
The name of God associated with Keter is Ehyeh Asher Ehyeh (Hebrew: ) , the name
through which he revealed himself to Moses from the burning bush. [4] "It is from the name Ehyeh that all
kinds of sustenance emanate, coming from the source, which is the infinite".
Keter, although being the highest Sephirah of its world, receives from the Sephirah of Malkuth of
the domain above it (see Sephirot). The uppermost Keter sits below no other Sephirah, although it is
below Or Ein Soph which is the source of all Sephirot.
Ethical behaviour[edit]
Rabbi Moshe Cordovero, in The Palm Tree of Devorah, discusses ethical behaviour that man should
follow, related to the qualities of the Sephirot, in order that man might emulate his Creator. Humility is
the first, because although Keter is the highest, it is ashamed to look at its cause, and instead gazes at
those below it.[5] One's thoughts should be pure, one's forehead should display no harshness, one's
ears should always turn to hear good, one's eyes should distance themselves from noticing evil, always
looking at the good, one's nose should be free from the breath of anger, one's face should always
shine, and his mouth should express nothing except good.
13 Supernal Attributes of Mercy[edit]
Main article: Thirteen Attributes of Mercy
Through discussion of a line in the Michah, 13 attributes are associated with the Sephirah Kether:
Who is God like you, who pardons iniquity and forgives the transgressions of the remnant of his
heritage? He does not maintain His anger forever, for He delights in kindness. He will again show us
compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.
Show faithfulness to Ya'akov, kindness to Avraham, which You have sworn to our fathers from days of
old. (Michah, 7:18-20)
Accordingly, the 13 attributes are derived from this and are described in great detail.
Additionally, the "Thirteen Attributes of Mercy" were described by Rabbi Chizkiyah in an allegorical
depiction of a lily among thorns. The metaphor in whole is known and taught as "The lily amongst the
thorns," a phrase found in Shir Hashirim 2:2. A summary:
The secret of spiritual protection is revealed through a richly metaphorical discourse given by Rabbi
Chizkiyah. The Rabbi explains that the spiritual forces that protect and watch over us are called the 13
Attributes of Mercy. They are transmitted into our physical world through the first 13 words of the Torah.
When judgments are decreed against us, these 13 forces can safeguard us from their influence. We
begin drawing this Light of protection to ourselves at the very moment we begin to browse and behold
the mystical shapes and sequences of the Aramaic text, and to learn the spiritual insights presented
there. [6]

Non-Jewish practices
In The Mystical Qabalah Dion Fortune describes Keter as pure consciousness, beyond all categories,
timeless, a point that crystallises out of the Ein Soph, and commences the process of emanation that
ends in Malkuth.
The name of God given to it is Eheieh, the archangel that presides over it is Metatron, the order
of angels that resides in it are the Holy Living Creatures (theChaioth ha Qadesh, Hebrew: ) ,
and its mundane chakra is said to be the First Swirlings of the cosmos (Primum Mobile, Rashith ha
Gilgalin).
A.E. Waite made mention that Rabbi Azariel ben Menachem, a student of Isaac the Blind, in
his Commentary on the Sephiroth granted a particular colour to each Sephira, yet these do not agree
with the colours given in the Zohar, where Kether (which, according to him, is also correlated
to Yechidah) is called colourless, Tiphareth purple, and Malkuth sapphire-blue. [7]
As pure formless consciousness, it is often compared with the Sahasrara chakra, which resides above
the crown of the head, in Indian Shakta Tantra.
In Aleister Crowley's Liber 777, Keter is associated with the Four Aces of the Tarot deck, White
Brilliance, Poseidon, Brahma, Wodan, Zeus, The Trinity, Almond in flower, Diamond, Elixir Vitae, Dao,
and Death (not a complete list of the 777 associations).
It is said to have a negative aspect, the Qliphothic order of demons called Thaumiel ruled by
the Archdemons Satan and Moloch.
Keter is also identified with the planets Neptune or Pluto, the Atma in Theosophy and Raja Yoga, and
the Khabs am Pekht in Egyptian mysticism.[8]

In popular culture
In the SCP Foundation mythos and related games, anomalous objects and entities can be given the
designation of "Keter" if they are extremely difficult to contain, the others being "Safe" (Easy to contain)
and "Euclid" (intermediately difficult to contain).
In Tales of the Abyss, the "Sephiroth" are described as physical pillars keeping the world from sinking
into a poisonous mud. Each major town has a Sephiroth supporting it, and one such town is Keterburg,
the northernmost town.

Chokhmah (Kabbalah)
Chokhmah ("Wisdom"; Hebrew: ;also chochmah or hokhmah) is the uppermost of
the sephirot of the right line (kav yamin, the "Pillar of Mercy") in the kabbalistic Tree of Life. It is to the
bottom right of Keter, with Binah across from it. Under it are the sephirot of Chesed and Netzach. It
commonly has four paths going to Keter, Binah, Tifereth, and Chesed. (Some kabbalists[who?] attribute a
path between Chokhmah and Gevurah.)
In Jewish mysticism, it denotes the first intermediate step between Keter and the rest of the sephirot,
forwarding and channeling Ein Sof through the rest of the sephirot.
Chokhmah is associated with the color grey.[1]

Description
According to the Bahir: "The second (utterance) is wisdom, as is written: 'Y-H-W-H acquired me at the
beginning of His way, before His deeds of old' (Prov 8:22). And there is no 'beginning' but wisdom." [2]
Chokhmah, the second of the ten sefirot, is the first power of conscious intellect within Creation, and the
first point of 'real' existence, since Keter represents emptiness. According to the book of Job, "Wisdom
comes from nothingness".[3] This point is both infinitely small, and yet encompasses the whole of being,
but it remains incomprehensible until it is given shape and form in Binah.[4]
The name of God associated with Chokhmah is Yah.
Chokhmah appears in the configuration of the sefirot at the top of the right axis, and corresponds in
the tzelem Elokim ("the Divine image") to the right eye, or right hemisphere of the brain.
In its fully articulated form, Chokhmah possesses two partzufim ("faces" or "features"): the higher of
these is referred to as Abba Ila'ah ("the higher father"), whereas the lower is referred to as Yisrael Saba
("Israel, the Elder"). These two partzufim are referred to jointly as Abba ("father").
Chokhmah is associated in the soul with the power of intuitive insight, flashing lightning-like across
consciousness. The partzuf of Abba Ila'ah is associated with the power to spontaneously extract such
insight from the superconscious realm, whereas the partzuf of Yisrael Saba is associated with the
power to subsequently direct it into consciousness.
The "wisdom" of Chokhmah also implies the ability to look deeply at some aspect of reality and abstract
its conceptual essence till one succeeds in uncovering its underlying axiomatic truth. These seeds of
truth can then be conveyed to the companion power of Binah for the sake of intellectual analysis and
development.
Chokhmah is the primary ("beginning") force in the creative process, Creativity, as it is said: "You have
made them all with Chokhmah." (Psalms 104:24) The first word of the Torah in Genesis, Breishit means
"In the beginning (God created the heavens and the earth)", is translated (Targum Yonatan) as "With
Chokhmah (God created)."
Chokhmah is also called Fear, 'because it has no measure of boundary, and therefore the mind does
not have the power to grasp it'.[5] The book of Job states 'Behold the fear of God is wisdom, and to
depart from evil is understanding' (Job 28:28).

The first of the intellectual powers of the soul

In the array of sefirot in three columns (gimel kavim), Chokmah is situated at the top of the right column,
and corresponds to the right hemisphere of the brain. There are several aspects of Chokhmah:
The word Chokhmah itself may be broken into two words -- koach ("potential") and ma ("what is").
Thus, Chokhmah means "the potential of what is", or, "the potential to be." This aspect of Chokhmah
describes the state of Chokhmah in relation to the sefira of Keter. As Chokhmah emanates from Keter,
the first dawning of the "Infinite Light", it "appears" in an obscure and undefined state that is a virtual
non-being. Thus the verse states, "and Chokhmah emerges from nothingness" (Job 28:12, see Zohar
II, 121a, Zohar III, 290a, commentaries). The light of the Ein Sof becomes unified in the world
of Atzilut through clothing itself first in the sefira of Chokhmah.
In its fully articulated form, Chokhmah possesses two partzufim ("faces" or "appearances"): the higher
of these is referred to as Abba ("father"), whereas the lower is referred to as Yisrael Sabba "Israel [the]
ancient (grandfather)". In the soul, Chokhmah is associated with the power of intuitive insight.
In the Zohar Chokhmah is the primordial point which shines forth from the will of God and thus, is the
starting point of Creation. All things are still undifferentiated at this point and only become intelligible at
Binah.

In the texts of Judaism

The word Chokhmah is read in the Zohar (Numbers 220b) as koach mah, "the power of selflessness",
or, alternatively, as cheich mah, "the palate of selflessness."
"The power of selflessness" implies not only the attribute of selflessness itself, but the great creative
power that selflessness entails.
"The palate of selflessness" is the soul's ability to "taste" Divinity by virtue of one's state of selflessness,
as is said (Psalms 34:8): "Taste and see that God is good." In general, the sense of sight relates to
Chokhmah (the lightning-flash referred to above). From this verse we learn that there is an inner,
spiritual sense of taste in Chokhmah that precedes and arouses the sense of sight.
In Rabbi Aryeh Kaplan's commentary on the Bahir he says "Wisdom (Chokhmah) is therefore the first
thing that the mind can grasp, and is therefore called a "beginning." and according to the Hasidic
Judaism site Inner.org, Chokhmah refers to "the first power of conscious intellect within Creation."

Qualities derived from Chokhmah

Ethical Behaviour
Chokhmah has 2 faces, one facing keter above, and the other overseeing the over sefirot. Therefore, to
emulate this Sefira, one aspect should be in communion with his Creator in order to increase his
wisdom, and the other should be to teach others the wisdom that the Holy One has endowed him. [6]

Non-Jewish usages
Western occultists describe Chokhma as the creative, active principle behind the cosmos. It is force,
the ultimate Subject, as compared to Binah, the ultimate Object. In this respect, it is very similar to the
idea of Shiva in the Shiva-Shakti duality of Shakta Tantra.[citation needed] Chokhma and Binah are compared
to the fuel and the engine of a car. Chokhma is the fuel, pure force, and Binah is the engine, pure
potential. One without the other is useless, both are needed to drive the cosmos.
According to the Hermetic Order of the Golden Dawn, the name of God associated with Chokmah
is Jehovah, the archangel that presides over it is Raziel, the order of angels that reside in it are
the Ophanim (the wheels), the Heaven of Assiah associated with it is called Mazloth, implying the
fulfillment of destiny, and the mundane chakra associated with it is the Zodiac.
Chokhma is related to the phallus and the straight line. It is variously attempted to relate it to different
chakras in Indian mysticism. One attempt at reconciliation is that both Chokhma and Binah are united in
the Ajna chakra, which is where both Shiva and Shakti, subject and object, are united. In its role as the
primal point from which all creation emerges, the idea of Chokhmah is very similar to the Bindu, or
primal point.
In Aleister Crowley's Liber 777, Chokhma is represented as The Four twos of the Tarot,
Illuminating, Thoth, Vishnu, Joy, Odin, Uranus, Athena, God the
Father,Man, Amaranth, Lingam, Hashish, Phosphorus, Musk, and Yang (not a complete list).
Its shadow or Qliphothic equivalent has been represented by the demonic order Chaigidel, ruled by
the Archdemon Beelzebub.
Binah (Kabbalah)
From Wikipedia, the free encyclopedia
The Sephirot in Jewish Kabbalah
 v
Category:Sephirot t
e
Binah (meaning "Understanding"; Hebrew: ), is the second intellectual sephira on
the kabbalistic Tree of Life. It sits on the level below Keter (in the formulations that include that
sephirah), across from Chokmah and directly above Gevurah. It is usually given four paths: to Keter,
Chockmah, Gevurah, and Tiphereth (some Kabbalists place a path from Binah to Chesedas well.) In
an anthropomorphic visualization (in which the sephira are reversed, as if one is standing inside the
tree, looking out) it may be related to the "left eye", "left hemisphere of the brain" or the "heart."
Binah is associated with the color black.[1]

Contents
[hide]

1Description

2Qualities derived from Binah

o 2.1Ethical qualities

3Non-Jewish associations

4References

5External links

Description[edit]
According to the Bahir: "The third (utterance): quarry of the Torah, treasury of wisdom, quarry of God's
spirit, hewn out by the spirit of God. This teaches that God hewed out all the letters of the Torah,
engraving them with the Spirit, casting His forms within it".[2]
Binah is 'intuitive understanding', or 'contemplation'. It is likened to a 'palace of mirrors' that reflects the
pure point of light of Chokhmah, wisdom, increasing and multiplying it in an infinite variety of ways. In
this sense, it is the 'quarry', which is carved out by the light of wisdom. It is the womb, which gives
shape to the Spirit of God.
On a psychological level, Binah is "processed wisdom," also known as deductive reasoning. It is davar
mitoch davarunderstanding one idea from another idea. While Chockmah is intellect that does not
emanate from the rational process (it is either inspired or taught), Binah is the rational process that is
innate in the person which works to develop an idea fully.
Binah is associated with the feminine. The Bahir states: For you shall call Understanding a Mother.
Classical Jewish texts state Binah yeterah natun l'nashim ("an extra measure of Binah was given to
women").
In its fully articulated form, Binah possesses two partzufim. The higher of these is referred to as Imma
Ila'ah ("the higher mother"), whereas the lower is referred to as tevunah ("comprehension"). These
two partzufim are referred to jointly as Imma ("the mother").

Qualities derived from Binah[edit]

Ethical qualities[edit]
In the medieval text the Tomer Devorah, Rabbi Moses Cordovero elucidated the ethical qualities
associated with each Sefira, which one must attempt to imitate. The attribute associated with Binah is
complete repentance, for 'just as Binah sweetens all severities and neutralizes their bitterness, one
should repent and rectify all flaws'.

Non-Jewish associations[edit]
In Western occultism, Binah is seen to take the raw force of Chokhmah, and to channel it into the
various forms of creation.[citation needed] For example, in a car, you have the fuel and an engine. While
Chokmah is the fuel, pure energy, Binah is the engine, pure receptivity. Either one without the other is
useless.
In its role as the ultimate Object, as opposed to Chokmah as the Subject, its role is similar to the role
of Shakti[citation needed] in Indian mysticism. It is feminine, because it literally gives birth to the whole of
creation, providing the supernal womb, with Chokmah providing the raw energy.
The name of God associated with Binah is Jehovah Elohim, the archangel that presides over it
is Tzaphkiel, the order of angels that resides in it are the Aralim (the Thrones) and the planet
associated with it is Saturn.[citation needed]
Binah is related to the Yoni, the womb, the Priestess card in the occult tarot (according to Arthur
Edward Waite's "Pictorial Key to the Tarot"). Aleister Crowley's "Liber 777" associates it
with Isis, Cybele, Demeter, Rhea, Woman, The Virgin Mary, Juno, Hecate, The "threes" of the Tarot,
etc.
Occultists have compared the Sephira with the chakras of Indian mysticism, and one such comparison
is in comparing both Binah and Chokmah with the Ajnachakra, which is where
both Shiva and Shakti are united.
For its negative opposite on the Tree of Death, it has the demonic order Sathariel, ruled by
the Archdemon Lucifuge Rofocale.
In the correlation of Binah with Shakti and Chokmah with Shiva, Shakti is the animating life force
whereas Shiva is dead, a corpse, without her energy.
Da'at
From Wikipedia, the free encyclopedia
The Sephirot in Jewish Kabbalah
 v
Category:Sephirot t
e
For the band, see Dth.
This article is written like a personal reflection or opinion essay that states a Wikipedia edi
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Da'at or Daas ("Knowledge", Hebrew: [ daa]) is a Hebrew word that means Knowledge. In
the branch of Jewishmysticism known as Kabbalah, Da'at is the location (the mystical state) where
all ten sephirot in the Tree of Life are united as one.
In Da'at, all sephirot exist in their perfected state of infinite sharing. The three sephirot of the left
column that would receive and conceal the Divine light, instead share and reveal it. Since all
sephirot radiate infinitely self-giving Divine Light, it is no longer possible to distinguish
one sephira from another; thus they are one.
Da'at is not always depicted in representations of the sephirot; and could be abstractly considered
an "empty slot" into which the germ of any other sephirot can be placed. Properly, the Divine Light
is always shining, but not all humans can see it.
The concealment or revelation of the Divine Light shining through Da'at does not actually happen in
Da'at itself. It only appears that way from the human perspective within Malkuth. The perception of
change can only occur in Malkuth. Humans who become self-giving (Altruism), like the Light,
become able to see it, and for them the benefits of Da'at's light seem "revealed". However, humans
who remain selfish (Selfishness) cannot see it, and for them its benefits seem "hidden".

Contents
[hide]

1As a representative sephirah

2As spiritual state

 3As aspect of intellect

4Levels

o 4.1Lower level

5Non-Jewish Kabbalah

6See also

7References

8External links

As a representative sephirah[edit]
Properly, Da'at is not a sephirah, but rather is all ten sephirot united as one. Nevertheless- Da'at is
sometimes counted as a sephirah instead of Keter, from the perspective of finite creation, using
Da'at to represent the "reflection of" (the "inner dimension" of) the infinity of Keter. Thus Da'at
appears in the configuration of the sephirot along the middle axis, directly beneath Keter. It
corresponds to the Tzelem elohim (the "image of God embedded in humanity"). Alternate countings
of the sephirot produce 10 powers ("10 and not 9, 10 and not 11" - Sefer Yetzirah) by either
including Keter or Da'at. In the scheme of Moshe Cordovero, Da'at is omitted, while in the scheme
of Isaac Luria, Keter (Will) is omitted. Cordovero describes the sephirot as one light in ten vessels.
Luria follows this, but lists sephirot beginning with Chokhmah (Wisdom) to describe their outer
dimensions.

As spiritual state[edit]
The spiritual state corresponding to the sephirah of Da'at is yichud ("unification").
In the occult belief-system of Thelema, the Night of Pan is related to the progression through Da'at.

As aspect of intellect[edit]
According to the Tanya, Da'at is the third and last conscious power of intellect. But in this context, it
is actually the lower Da'at of the partzuf of Zer Anpin (not upper Da'at of Adam Kadmon).[clarification
needed]

Zer Anpin refers to the 'personification' (partzuf) of six sephirot from Khesed to Yesod - and as a
whole embodies its own ten sephirot and its own Da'at. Zer Anpin personifies the revelation of
the Torah and relates to the second level of the human soul called 'spirit' (ruach), that corresponds
to mental aspects, including reason and emotion.
Accordingly, Da'at is associated in the soul with the powers of memory and concentration, powers
which rely upon one's "recognition" (hakarah) of, and "sensitivity" (hergesh) to, the potential
meaningfulness of those ideas generated in consciousness through the powers
of Chokhmah ("wisdom") and Binah ("understanding").

Levels[edit]
See also: Da'as Elyon and Da'as Tachton
Da'at operates on two levels. The higher level, referred to as Da'at Elyon ("higher knowledge")
or Da'at hane'elam ("the hidden knowledge"), serves to secure the continuous bond between the
two higher powers of intellect -- chokhmah and Binah, wisdom and understanding. This is Daat
within Keter.
The lower level, referred to as Da'at Tachton ("lower knowledge") or Da'at hamitpashet ("extending
knowledge"), serves to connect the intellect as a whole with the realm of emotion; thereby
enhancing one's determination and resolve to act in accordance with the essential truths that one
has integrated into consciousness. This is Da'at as the third power of the intellect.
 Lower level[edit]
Of this level of Da'at it is said (Proverbs 24:4): "And by knowledge shall the chambers be filled with
all precious and pleasant riches." "The rooms" are the chambers of the heart, the emotions of the
soul (as alluded to by the word cheder, "room," which is an acronym for chesed din rachamim, the
three primary emotions of the soul). The inner consciousness of Da'at fills these rooms and
enlivens them as does the soul to the body.
In the Zohar, this level of Da'at is referred to as "the key that includes six." The "key" of Da'at opens
all six chambers (attributes) of the heart and fills them with life-force. Each of these six chambers,
when filled with Da'at, is referred to as a particular dei'ah ("attitude," from the root of Da'at) of the
soul.

Non-Jewish Kabbalah[edit]
Da'at is considered the point of creation, when the active principle of Chokhmah (wisdom), meets
with the passive principle of Binah, 'understanding', and creates the archetypal idea of knowledge.
These three are sometimes referred to as the "superconscious".[citation needed]
However, this sephirot is often not shown on the tree of life, and instead there is an empty space,
straddling The Abyss. In fact, there are often two trees depicted, one which shows Da'at but
not Malkuth, and the other which shows Malkuth but not Da'at. These are considered as being
before The Fall of Man, and after The Fall, in which the fruit of knowledge is taken from the tree,
humanity loses paradise, and falls into the earthly state of suffering represented by Malkuth.
In comparison with Eastern systems, some[who?] compare Da'at to the Vishuddha chakra in the
throat, concerned with creativity, and others compare it with the secretive Bindu chakra at the back
of the head, closely related to Vishuddha, which among other things is concerned with the point at
which the universe was created.
In some occult methods of thought, Da'at is a gateway which, upon passing through, inverts the
qualities of the sephirothic spheres. The idea most likely derives from Da'at being situated upon
The Abyss. Aleister Crowley described the Abyss as follows:
"This doctrine is extremely difficult to explain; but it corresponds more or less to the gap in thought
between the Real, which is ideal, and the Unreal, which is actual. In the Abyss all things exist,
indeed, at least in posse, but are without any possible meaning; for they lack the substratum of
spiritual Reality. They are appearances without Law. They are thus Insane Delusions... Now the
Abyss being thus the great storehouse of Phenomena, it is the source of all impressions."
Chesed
From Wikipedia, the free encyclopedia
Chesed (, also Romanized esed) is a Hebrew word commonly translated as "loving-kindness,"
"kindness" or "love." Chesed is central to Jewish ethics andJewish theology and is a common term in
the Bible for describing Gods love for mankind and Gods special relationship with the Children of
Israel.[1]
Chesed is valued by religious Jews of all denominations. It is considered a virtue on its own, and also
for its contribution to tikkun olam (repairing the world). It is also considered the foundation of many
religious commandments practiced by traditional Jews, especially interpersonal commandments.
Chesed is the basis for a wide variety of Jewish communal institutions.
Chesed is also one of the ten Sephirot on the Kabbalistic Tree of Life. It is given the association
of kindness and love, and is the first of the emotive attributes of thesephirot.

Contents
[hide]

1Translations

o 1.1English

o 1.2Greek and Latin

 2Ethics

3Chesed institutions

4Jewish political thought

5Kabbalah

6See also

7References

8External links

Translations[edit]
English[edit]
"Loving-kindness" is also often used as an English translation of chesed, originating with the Coverdale
Bible of 1535. Although some consider it to be a somewhat archaic translation, [2] it remains one of the
most common translations.[3] "Love" is often used as a shorter English translation.[4][5][6][7][8] Daniel
Elazar has suggested the translation of chesed as "covenant-love".[9] "Grace"[10] and "compassion"[11] are
also occasionally used as translations of chesed.
Greek and Latin[edit]
Eleos (often understood as mercy or pity) is the word used by the Septuagint to translate "Chesed" into
Greek. The Latin (Vulgate) translation of the Bible byJerome used the Latin equivalent, misericordia.
[12]
Chesed has also been understood as linked with the Greek word 'Agape' and its Latin
equivalent, caritas(charity).[13][citation needed]

Ethics[edit]
In traditional musar literature (ethical literature), chesed is one of the primary virtues.
The tannaic rabbi Simon the Just taught: "The world rests upon three things: Torah, service to God, and
bestowing kindness" (Pirkei Avot 1:2). Chesed is here the core ethical virtue.
A statement by Rabbi Simlai in the Talmud claims that "The Torah begins with chesed and ends with
chesed." This may be understood to mean that "the entire Torah is characterized by chesed, i.e. it sets
forth a vision of the ideal life whose goals are behavior characterized by mercy and compassion."
Alternatively, it may allude to the idea that the giving of the Torah itself is the quintessential act of
chesed.[14]
In Moses Cordovero's kabbalistic treatise Tomer Devorah, the following are actions undertaken in
imitation of the qualities of Chesed:[15]

love God so completely that one will never forsake His service for any reason

provide a child with all the necessities of his sustenance and love the child

circumcise a child

visiting and healing the sick

giving charity to the poor

offering hospitality to strangers

attending to the dead

 bringing a bride to the chuppah marriage ceremony

making peace between a man and his fellow

A person who embodies "chesed" ( )is known as a "chasid" (hasid, ), one who is faithful to the
covenant and who goes "above and beyond that which is normally required" [16] and a number of groups
throughout Jewish history which focus on going "above and beyond" have called themselves chasidim.
These groups include the Hasideans of the Second Temple period, the Maimonidean Hasidim of
medieval Egypt and Palestine, the Chassidei Ashkenaz in medieval Europe, and the Hasidic
movement which emerged in eighteenth century Eastern Europe. [16]

Chesed institutions[edit]
Across all streams of Judaism, many communal institutions dedicated to chesed are common.
Sometimes these institutions are created by synagogues, local Jewish councils, or individual rabbinic or
lay leaders. Often, an individual starts the initiative without prior community or leadership support. Many
chesed organizations are very large, while many others may be a small as a one-man shop. Common
institutions include:

Bikur cholim organizations organizations dedicated to visiting and caring for the sick and their
relatives

Gemach an institution dedicated to gemilut chasadim (providing kindness), often with free
loan funds or by lending or giving away particular types of items (toys, clothes, medical equipment,
etc.). Such organizations are often named with an acronym of Gemilas chasadim such
as Gemach or GM"CH. A community may have dozens of unique (and sometimes overlapping)
Gemach organizations

Kiruv organizations organizations designed to increase Jewish awareness among unaffiliated

Jews, which is considered a form of kindness

Hatzolah organizations by this name typically provide free services for emergency medical
dispatch and ambulance transport (EMTs and Paramedics)

Chevra kadisha organizations that perform religious care for the deceased, and often provide
logistical help to their families relating to autopsies, transport of the body, emergency family travel,
burial, running a Shiva home, and caring for mourners

Chaverim (literally "friends") organizations going by this name typically provide free roadside
assistance and emergency help with mechanical or structural problems in private homes

Shomrim (guardians) groups community watch groups

Jewish political thought[edit]

The political theorist Daniel Elazar has suggested that "chesed" cannot easily be translated into
English, but that it means something like "loving covenant obligation." Chesed "is the antidote to the
narrow legalism that can be a problem for covenantal systems and would render them contractual
rather than covenantal" and so forms the basis of Jewish political thought that goes beyond a concern
with compliance with following laws.[17]

Kabbalah[edit]
The Sephirot in Jewish Kabbalah
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Main article: Sephirot
The first three of the ten sephirot, are the attributes of the intellect, while Chesed is the first sephira of
the attribute of action. In the kabbalistic Tree of life, its position is below Chokhmah, across
from Gevurah and above Netzach. It is usually given four paths. To Chokhmah, Gevurah, Tiphereth,
and Netzach (some Kabbalists place a path from Chesed to Binah as well.)
The Bahir[18] states, "What is the fourth (utterance): The fourth is the righteousness of God, His mercies
and kindness with the entire world. This is the right hand of God." [19] Chesed manifests God's absolute,
unlimited benevolence and kindness.[15]
The angelic order of this sphere is the Hashmallim, ruled by the Archangel Zadkiel. The
opposing Qliphah is represented by the demonic order Gamchicoth, ruled by the Archdemon Astaroth.
Gevurah
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Gevurah or geburah ( )is the fifth sephirah in the kabbalistic tree of life, and it is the second of the
emotive attributes of the sephirot. It sits below Binah, across from Chesed, and above Hod.
Gevurah is 'the essence of judgment (DIN) and limitation, and corresponds to awe and the element of
fire,'[1]
In the Bahir it is written "And who are the Officers? We learned that there are three. Strength (Gevurah)
Is the Officer of all the Holy Forms to the left of the Blessed Holy One. He is Gabriel."
Gevurah is associated with the color red.[2]

Contents
[hide]

1Description

2Notes

3References

o 3.1Jewish

4Occult

5External links

Description[edit]
Gevurah is the fifth of the ten Sefirot, and second of the emotive attributes in Creation, and which
corresponds to the second day of creation[3](Zohar 2:127b). In the Bahir it says "What is the fifth
(utterance)? Fifth is the great fire of God, of which it says 'let me see no more of this great fire, lest I die
(Deut 18:16). This is the left hand of God".[4]
Gevurah is understood as God's mode of punishing the wicked and judging humanity in general. It is
the foundation of stringency, absolute adherence to the letter of the law, and strict meting out of justice.
This stands in contrast to Chesed.
We thus speak of God's primary modes of action as being the kindness and unaccountability of
Chesed, versus the stringency and strict accountability of Gevurah. It is called "might" because of the
power of God's absolute judgment.
Gevurah is associated in the soul with the power to restrain one's innate urge to bestow goodness upon
others, when the recipient of that good is judged to be unworthy and liable to misuse it. As the force
which measures and assesses the worthiness of Creation, Gevurah is also referred to in Kabbalah as
'Midat Hadin' ("the attribute of judgment"). It is the restraining might of Gevurah which allows one to
overcome his enemies, be they from without or from within (his evil inclination).
The angelic order of this sphere is the Seraphim, ruled by the Archangel Samael. The
opposing Qliphah is represented by the demonic order Golachab, ruled by theArchdemon Asmodeus.
Chesed and Gevurah act together to create an inner balance in the soul's approach to the outside
world. While the "right arm" of Chesed operates to draw others near, the "left arm" of Gevurah reserves
the option of repelling those deemed undeserving. (Even towards those to whom one's initial relation is
that of "the left arm repels," one must subsequently apply the complementary principle of "the right arm
draws near").
Ultimately, the might of Gevurah becomes the power and forcefulness to implement one's innate desire
of Chesed. Only by the power of Gevurah is Chesed able to penetrate the coarse, opposing surface of
reality. The Baal Shem Tov discusses the ability of Gevurah to effect Divine withdrawal (Tzimtzum),
which in turn creates the potential for Chesed to occur in creation. (commentary to Parshat Toldot).
Gevurah appears in the configuration of the Sefirot along the left axis, directly beneath Binah, and
corresponds in the tzelem Elokim to the "left arm."
The numerical value of Gevurah, 216, is 6 times 6 times 6. The tablets of the covenant that Moses
received at Sinai were 6 by 6 by 6 handbreadths. The Torah was given to Moses and Israel from "the
Mouth of the Gevurah." It is most significant that the name of no other Sefirah is used by our sages to
connote God Himself, other than Gevurah (In the Bible, God is referred to as "the Netzach [eternity] of
Israel" (Samuel 1 15:29), but not as Netzach alone). Here, Gevurah implies God's essential power to
contract and concentrate His infinite light and strength into the finite letters of Torah (especially those
engraved on the tablets of the covenant, the Ten Commandments).
Gevurah = 216 = 3 times 72 (chesed). Each of God's 72 hidden names possesses three letters, in all
216 letters. Meaning inheres to words and names. The ultimate "meaning" of every one of God's
Names is His expression of love (Chesed) for His Creation. Each Name expresses His love in a unique
way. The components of each word and name, the "building blocks" of Creation are the letters which
combine to form the words. The letters, "hewn" from the "raw material" of "pro-creation" (the secret of
the reshimu, the "impression" of God's infinite light which remains after the initial act of tzimtzum,
"contraction") reflect God's Gevurah.
The two hands which act together to form all reality, Chesed (72) plus Gevurah (216) = 288 = 2 times
12 squared. 288 is the number of 'Nitzotzot' "fallen sparks" (from the primordial cataclysm of "the
breaking of the vessels") which permeate all of created reality. Through the "dual effort" of Chesed and
Gevurah, not only to form reality, but to rectify reality (through the means of "the left arm repels while
the right draws near"), these fallen sparks are redeemed and elevated to return and unite with their
ultimate source. In a universal sense, this is the secret of the coming of Mashiach and the resurrection
of the dead.
"And in Caedmon's time, it became known widely that Gevurah is synonymous with Love, and wise
men strove to know Gevurah to build solutions that would keep their fellow men from death."
Tiferet
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 The Sephirot in Jewish Kabbalah

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Tiferet ("Adornment", Hebrew: [ tifee]) alternatively Tifaret, Tifereth, Tyfereth or Tiphereth,
is the sixth sefira in the kabbalistic Tree of Life. It has the common association of "Spirituality",
"Balance", "Integration", "Beauty", "Miracles", and "Compassion".

Contents
[hide]

1Description

2References

o 2.1Jewish

o 2.2Non-Jewish

Description[edit]
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.'" [1]
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. Tiferet relates to the sun, and as such, it takes a
central place in the lower face of the Tree of Life, much in the same manner that the sun is at the center
of the solar system. It is not the center of the universe, as one could perhaps argue Kether to be, but
rather it is the center of our local astronomical system. Nonetheless, it is the sun that gives light and life,
even though it did not create itself. Tiferet can be seen as a metaphor for these same attributes.
Tiferet is unique amongst the Sephirot as it is connected to all the other Sephirot (except Malkuth) via
the subjective paths of the unconscious. Its position down the center between Keter and Yesod
indicates to many Kabbalists that it is somewhat of a "converting" Sephirot between form (Yesod) and
force (Keter). In other words, all crossing over the middle path via Tiferet results in a reversed polarity.
The law of conservation of energy and mass tends to corroborate this in all cases of energy
transmutation, a sacrifice is necessary so a new form may be born.
Tiferet is the middle of the tree. Five Sefirot surround it: above are Chesed at the right (south) and
Gevurah at the left (north), and below are Netzach at the right,Hod at the left, and Yesod directly below.
Together these six are a single entity, Zer Anpin, which is the masculine counterpart of the feminine
sefira Malkuth. In certain contexts, Tiferet alone represents all the sefirot of Zer Anpin, so that the entire
tree appears with only five sefirot: Keter, Chochmah, Binah, Tiferet, and Malkhut.
In the standard tree, Tiferet has eight paths, leading (counterclockwise) to Keter (through Daat), Binah,
Gevurah, Hod, Yesod, Netsach, Chesed, and Chokmah.
Tiferet can be also a variation of the word "Tifarah" and in Modern Hebrew used in Israel is translated
as "Glory" (from God "Elohim, Adonay)
Netzach
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The Sephirot in Jewish Kabbalah

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 Netzach (Hebrew: , "victory") is the seventh of the ten Sefirot in the Jewish mystical system
of Kabbalah. It is located beneath Chesed ('loving-kindness'), at the base of the "Pillar of Mercy" which
also consists of Chochmah ('wisdom'). Netzach generally translates to 'eternity', and in the context of
Kabbalah refers to 'perpetuity', 'victory', or 'endurance'.

Contents
[hide]

1Ancient Israelite explanation

2Jewish Kabbalah

3In Christianity

4References

5External links

Ancient Israelite explanation[edit]

Netzach (Hebrew )communicates the idea of long-suffering, strength, endurance unto completion or
patience. This term appears eight times in the Hebrew scriptures and derivatives of this child root
from the parent root appear over forty times in the Hebrew text. See the following passages:

1 Samuel 15:29

Also the strength ( )of Israel will not....

Job 34:36


I request [that] Job will be proven up to the limit ( ;)he will return above men of misfortune.

Psalms 13:1


Yahweh, will You forget me continually ( ?)Until when?

Jeremiah 15:18a


Why has my suffering been without end (?)

Amos 1:11c


and he nursed his grudge forever().
[1]
English translations are original translations by editor Charles Williams

Jewish Kabbalah[edit]
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Within the Sefiroth, Netzach sits geometrically across from Hod. This pairing makes up the third such
group, the "tactical" sefirot, meaning that their purpose is not inherent in themselves, but rather as a
means for something else.
These sefirot mark a turning point. Whereas the first two groups of sefirot deal with God's intrinsic will,
and what it is that He desires to bestow upon man, these sefirot are focused on man: What is the most
appropriate way for man to receive God's message? How can God's will be implemented most
effectively?
Netzach refers to actions of God that are chesed, "kindness," in essence, but are presented through a
prelude of harshness. Hod refers specifically to those events where the "wicked prosper." It is
retribution Gevurah, "strength/restraint," in essence, but presented by a prelude of pleasantness.
Netzach is "endurance," the fortitude, and patience to follow through on your passions. It is paired with
Hod as the righteous attributes related to group interactivity, with Netzach being leadership, the ability
to rally others to a cause and motivate them to act; while Hod is community, the ability to do the
footwork needed to follow through on ideas and make them happen. Netzach is identified with the right
leg or foot when the Tree of Life is portrayed on the human form, while Hod is the left leg or foot.
The angelic order of Netzach is the Elohim, the ruling Archangel of which is Haniel.

In Christianity[edit]
Netzach is considered one of the Fruits of the Spirit in the Pauline Epistles (Romans 5:3, Galatians
5:22)
Hod (Kabbalah)
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This article is about the kabbalistic sephira. For other uses, see Hod (disambiguation).

The Sephirot in Jewish Kabbalah

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Hod (Hebrew howd "majesty, splendour, glory"[1]) is the eighth sephira of the Kabbalistic Tree of
Life.
Hod sits below Gevurah and across from Netzach in the tree of life; Yesod is to the south-east of Hod. It
has four paths, which lead to Gevurah, Tiphereth, Netzach, and Yesod.
All the sephirot are likened to different parts of the body, and Netzach and Hod are likened to the two
feet of a person i.e. the right and left foot. The feet are usually only the means for a person's activity.
While the hands are the main instrument of action, the feet help bring a person to the place where he
wishes to execute that action.
Hasidic Judaism's view of Hod is that it is connected with Jewish prayer. Prayer is seen as form of
"submission"; Hod is explained as an analogy - that instead of "conquering" an obstacle in one's way,
(which is the idea of Netzach), subduing oneself to that "obstacle" is related to the quality of Hod.
Hod is where form is given by language in its widest sense, being the key to the "mystery of form" (this
may be an adoption of a point of view of Jacques Lacan[citation needed]). Our unconscious desires come
from Netzach, and are given form in the symbolic realm by Hod, manifesting unconsciously
through Yesod to Malkuth.[citation needed]

Non-Jewish occult associations[edit]

Hod is described as being a force that breaks down energy into different, distinguishable forms, and it is
associated with intellectuality, learning and ritual, as opposed to Netzach, Victory, which is the power of
energy to overcome all barriers and limitations, and is associated with emotion and passion, music and
dancing.
Both these forces find balance in Yesod, foundation, the world of the unconscious, where the different
energies created await expression in the lowest world of Malkuth, the Kingdom.
The archangel of this sphere is Michael, and the Bene Elohim is the Angelic order. The
opposing demonic order in the Qliphoth is Samael, headed by theArchdemon Adramelech.
Hod is said to be the sphere in which the magician mostly works. An example is given by Dion
Fortune in The Mystical Qabalah: Imagine primitive man is meditating in the wilderness, and comes in
contact with, and begins to understand, some energy that surrounds him. So that he can grasp it better,
he creates some form, perhaps the form of a god or a symbol, so he has something he can relate to.
He then uses that statue or that symbol in future ceremonies to contact that intangible energy once
again. This is the role that Hod plays in magic, while the music and dance that may be present in such
a ceremony is the role that Netzach might play, providing the raw energy to reach the higher levels of
consciousness.
In comparison with Eastern systems, both Hod and Netzach are sometimes associated with
the Manipura chakra, which is associated with the breaking down and releasing of energy, anabolism
and catabolism.
In 777, Aleister Crowley associates Hod to the Four Eights of
occult tarot, Anubis, Thoth, Hanuman, Loki, Hermes, Mercury, Jackal. Hermaphrodite, Opal, Storax,
and quicksilver (Not a complete list).
Yesod
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This article is about the concept in Kabbalah. For the programming framework, see Yesod (web
framework).

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The Sephirot in Jewish Kabbalah
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Yesod (Hebrew: " foundation") is a sephirah in the kabbalistic Tree of Life. Yesod is the sephirah
below Hod and Netzach, and above Malkuth (the kingdom). It can be seen as the vehicle, from one
thing or condition to another (the power of connection).

Contents
[hide]

1Jewish Kabbalah

2Other religions

o 2.1Christianity

o 2.2Eastern Mysticism

3References

4External links

Jewish Kabbalah[edit]
Yesod is the foundation upon which God has built the world. It also serves as a transmitter between the
sephirot above, and the reality below. The light of the upper sephirot gather in Yesod and are
channelled to Malkuth below. In this manner, Yesod is associated with the sexual organs. The
masculine Yesod collects the vital forces of the sephirot above, and transmits these creative and vital
energies into the feminine Malkuth below. Yesod channels, Malkuth receives. In turn, it is through
Malkuth that the earth is able to interact with the divinity.[1]
It plays the role of collecting and balancing the different and opposing energies of Hod and Netzach,
and also from Tiferetabove it, storing and distributing it throughout the world. It is likened to the 'engine-
room' of creation. The Cherubim is the angelic choir connected to Yesod, headed by
the Archangel Gabriel. In contrast, the demonic order in the Qliphothic sphere opposite of Yesod
is Gamaliel, ruled by the Archdemon Lilith.

Other religions[edit]
Christianity[edit]
Main article: Holy Spirit (Christianity)
The third person of the Holy Trinity, the Holy Spirit, is the Christian counterpart of Yesod.[2] The Holy
Spirit is seen by mainstream Christians as one Person of theTriune God, who revealed His Holy
Name YHWH to his people Israel, sent His Eternally Begotten Son Jesus to save them from their Sins,
and sent the Holy Spirit to sanctify and give life to his Church.[3][4][5] The Holy Spirit is known as the
aspect of god that sanctifies mankind, unifying God with it. Yesod is responsible for the powers of
communication, connection and contact with external reality within the soul, unifying Malkuth with the
other Sephiroth.[6]
Eastern Mysticism[edit]
In comparison with forms of Eastern mysticism, Yesod is most commonly associated with
the Swadhisthana chakra, which is associated with the moon, with sexuality, and with the unconscious.
Malkuth
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The Sephirot in Jewish Kabbalah

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Malkuth, Malchut or Malchus pronounced [malut]; English pronunciation: /ml
ku/ ("kingdom"; Hebrew: ) ;, orShekhinah, is the tenth of the sephirot in
the Kabbalistic Tree of Life. It sits at the bottom of the Tree, below Yesod. This sephirah has as a
symbol the Bride which relates to the sphere of Tipheret, symbolized by the Bridegroom.
Unlike the other nine sephirot, it is an attribute of God which does not emanate from God directly.
Rather it emanates from God's creationwhen that creation reflects and evinces God's glory from
within itself.[1] The word can be translated or identified as positive communication, royalty/kingly
dynasty, or humility.[citation needed]

Hermetic and Christian Kabbalah[edit]

Malkuth means Kingdom. It is associated with the realm of matter/earth and relates to the physical
world, the planets and the solar system. It is important not to think of this Sephirah as "unspiritual".
Even though Malkuth is the emanation "furthest" from the Divine Source, it is still on the Tree of Life and
therefore has its own unique spiritual qualities. It is often said, Kether (the "highest" Sephira) is in
Malkuth and Malkuth is in Kether.[2] As the receiving sphere of all the other Sephiroth, Malkuth gives
tangible form to the other emanations. The Divine energy comes down and finds its expression in this
plane, and our purpose as human beings is to bring that energy back around the circuit again and back
up the Tree.
Some occultists have also likened Malkuth to a cosmic filter, as it lies above the world of the Qliphoth,
or the Tree of Death. The Qliphoth, being the world of chaos, is constructed from the imbalance of the
original Sephirot in the Tree of Life. For this reason Malkuth is associated with the feet and anus of the
human body, the feet connecting the body to Earth, and the anus being the body's "filter" through which
waste is excreted, just as Malkuth excretes unbalanced energy into the Qliphoth. Another way to
understand this is that when one is sitting, as in a meditative state, it is the anus that makes physical
contact with the Earth, whereas when one is standing or walking, it is the feet that come in contact with
the Earth.
Malkuth is also associated with the World of Assiah, the material plane, and the "densest" of the Four
Worlds of the Kabbalah. Because of this relation to Assiah, it is also related to the suit of Pentacles or
Coins of the Tarot. Through Assiah, Malkuth is also related to the four Page cards in the Tarot as well.
There is also a connection between Malkuth and the tenth card of each suit in Tarot as Malkuth is the
tenth sephiroth. In the modern set of playing cards, Malkuth is related to the Suit of Diamonds'
symbolizing material wealth, or the treasures found in the physical world. Malkuths association with the
Page cards of the Tarot is reflected in the modern playing card deck as the Jacks of the deck. As
Malkuth is directly associated with Assiah, Malkuth also represents the second He ( )in
the Tetragrammaton(), and is associated with the classical element of Earth. [3]
The Names of God associated with Malkuth are Adonai Melekh and Adonai ha-Arets. The Archangel of
this sphere is Sandalphon. The Ishim (Souls of Fire) is the Angelic order associated with Malkuth, and
the planetary/astrological correspondence of Malkuth is the Earth. The Qliphah of Malkuth is
represented by thedemonic order Nehemoth, ruled by the Archdemon Naamah. Symbols associated
with this sphere are a Bride (a young woman on a throne with a veil over her face) and a double cubed
altar. Where Binah is known as the Superior Mother, Malkuth is referred to as the Inferior Mother. It is
also referred to as the Bride of Microprosopos, where the Macroprosopos is Kether. [4]
From a Christian viewpoint this sphere is important since Jesus preached that people should "seek first
the Kingdom of God". In some systems, it is equated withDa'at, knowledge in the sense of Gnosis, the
invisible sephirah. In comparison with Eastern systems, Malkuth is a very similar archetypal idea to that
of theMuladhara chakra. In this manner, Malkuth is again associated with the anus, although technically
the Muladhara is located in the sacram bone. In Shakta Tantra, which is also associated with the Earth,
this is the plane in which karma is expressed.
Although Malkuth is seen as the "lowest" Sephiroth on the tree of life, it also contains within it the
potential to reach the highest. This is exemplified in the Hermetic maxim 'As above so below', and
"Kether is in Malkuth, and Malkuth is in Kether".