From the 1100\'s :A Hebrew fragment double leaf Kabbalah-Censored Fine Judaica
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From the 1100\'s :A Hebrew fragment double leaf Kabbalah-Censored Fine Judaica:
$1384.00
From the 1100\'s : A very rare 12th. Century double leaf Kabbalah - Censored!
A Manuscript on vellum (double leaf) fragment in Hebrew- Babylonian mashait semi-cursive script (?), without vowels. Subject: MSS on unpolished parchment. Kabbalistic Exposition of the Ten Sephiroth.Author: ?Age: Script is clearly 11th. or latest 12th. Century!Origin: Orient Condition: Censored, and blackened. Fragment as seen in the pictures. Fragment of course in poor condition and heavily damaged, molded and stained.Size: ca. 21 x 15,3 cm (size of double leaf)Value: Hebrew fragments from that time are of great rarity, and fetching sometimes $50000,00 and more. (see sale records of the leading houses)Exceedingly rare!!!This sale will end after 10 days on sunday! Good luck!!! I have listed two another fragments from that manuscript!!!
Please feel free to have a look also to my another sales in at the XXL Bilder bei TRIXUM.DEI have listed also other material at the moment in !
Keywords: sehr altes buch,manoscritto,very old and rare book, antique,manuskript,manuscrit, bible text bibel text,on item is located in Germany! 10-day sale.
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I send the mail with a trackable Number only! sale starts on 0.99 USD ending on sunday. NO information to the subject:Sephirot (/sfɪˈroʊt/, /ˈsfɪroʊt/; Hebrew: סְפִירוֹת Səphîrôṯ), meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite)
reveals himself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). The term is alternatively
transliterated into English as Sefirot/Sefiroth, singular Sephirah/Sefirah etc.
Alternative configurations of the sephirot 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 sephirot of nothingness, ten and not nine, ten and not eleven\". As altogether 11
sephirot are listed across the different schemes, two (Keter and Daat) are seen[by whom?] as unconscious and conscious manifestations of the same principle,
conserving the ten categories[citation needed]. In Kabbalah the functional structure of the sephirot in channeling Divine creative life force, and revealing the
unknowable Divine essence to Creation is described.
The first sephirah describes the Divine Will above intellect. The next sephirot describe conscious Divine Intellect, and the latter sephirot describe the primary
and secondary conscious Divine Emotions. Two sephirot (Binah and Malchut) 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 sephirot. Corresponding to this is the Female Divine Presence (Hebrew: שכינה, Shechinah).
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 sephirot. Therefore, the sephirot 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 sephirot are related to the structure of the body and are reformed into Partsufim (Personas). Underlying the structural
purpose of each sephirah 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 (dveikus), this inner life of the sephirot is
explored, and the role they play in man\'s service of God in this world.
The \"Sefirot\" (סְפִירוֹת), singular \"Sefirah\" (סְפִירָה), literally means \"counting\"/\"enumeration\", but early Kabbalists presented a number of other etymological
possibilities from the same Hebrew root including: sefer (text), sippur (recounting a story), sappir (sapphire, brilliance, luminary), separ (boundary), and safra
(scribe). The term sefirah thus has complex connotations within Kabbalah.
The Sephirot are considered revelations of the Creator\'s Will (\"ratzon\"), and they should not be understood as ten different \"gods\" but as ten different ways
the one God reveals his Will through the Emanations. While in Cordoveran Kabbalah, Keter (The Divine Will) is listed as the first Sephirah, it is an intermediary
above consciousness between God and the other, conscious Sephirot. The Sephirot are emanated from the Divine Will, because Kabbalah sees different levels within
Keter, reflecting God\'s inner Will and outer Will. The innermost, hidden levels of Keter, also in some contexts called \"The head/beginning that is not known\",
are united above the Sephirot with the Ein Sof (Divine essence). It is not God who changes but the ability to perceive God that changes. This difference between
the \"Ma\'Ohr\" (\"Luminary\"-Divine essence) and the \"Ohr\" (\"Light\") He emanates is stressed in Kabbalah, so as to avoid heretical notions of any plurality in the
Godhead[citation needed]. In its early 12th-century dissemination, Kabbalah received criticism from some Rabbis, who adhered to \"Hakirah\" (medieval Jewish
philosophy), for its alleged introduction of multiplicity into Jewish monotheism. The multiplicity of revealed emanations only applies from the perspective of
the Creation, and not from the perspective of the infinite Divine essence.
Listings
The ten Sephirot are a step-by-step process illuminating the Divine plan as it unfolds itself in Creation. They are fully found in the Medieval Kabbalah texts,
such as the central work in Kabbalah, the Zohar. The Hebrew etymology of their names in Kabbalah is understood to refer to the nuanced aspects of meaning of each
Sephirah. This direct connection between spiritual and physical creations and their Hebrew names, reflects the theology in Kabbalah that Creation is formed from
the metaphorical speech of God, as in the first chapter of Genesis. Kabbalah expounds on the terms of the Sephirot. In the first complete systemisation of Kabbalah,
in the 16th-century rational synthesis of Moshe Cordovero (Cordoveran Kabbalah), the Sephirot are listed from highest to lowest:
Category: Sephirah:
Above-consciousness 1 Keter - \"Crown\"
Conscious intellect 2 Chokhmah - \"Wisdom\"
3 Binah - \"Understanding\"
Conscious emotions (Primary emotions:)
4 Chesed - \"Kindness\"
5 Gevurah - \"Severity\"
6 Tiferet - \"Beauty\"
(Secondary emotions:)
7 Netzach - \"Eternity\"
8 Hod - \"Splendour\"
9 Yesod - \"Foundation\"
(Vessel to bring action:)
10 Malkuth - \"Kingship\"
In the subsequent 16th-century transcendent Kabbalistic scheme of Isaac Luria (Lurianic Kabbalah), the Sephirot are usually listed slightly differently, by taking out Keter and adding in Daat, as Daat is seen as the conscious manifestation of the unconscious Keter. This difference of opinion reflects earlier Medieval debate on whether Keter can be identified with the Ohr Ein Sof (Infinite light) itself, or as the first revealed Sephirah. Isaac Luria includes Keter in the list only in relation to the inner light of the Sephirot. In his usual list of the Sephirot as formed attributes (vessels), Keter is considered too lofty to include:
Category: Sephirah:
Conscious intellect 1 Chokhmah- \"Wisdom\"
2 Binah - \"Understanding\"
3 Daat - \"Knowledge\"
Conscious emotions (Primary emotions:)
4 Chesed - \"Kindness\"
5 Gevurah - \"Severity\"
6 Tiferet - \"Beauty\"
(Secondary emotions:)
7 Netzach - \"Eternity\"
8 Hod- \"Glory\"
9 Yesod - \"Foundation\"
(Vessel to bring action:)
10 Malkuth - \"Kingship\"
Description[by whom?]
Keter - \"Crown\": Divine Will to create/Infinite Light of the Creator/the Hebrew name of God \"Ehyeh Asher Ehyeh-I Am that I Am\"
Chochmah - \"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
Daat - \"Knowledge\": Central state of unity of the 10 Sephirot, also called the Tree of Life.[citation needed]
Chesed - \"Kindness\": Loving grace of free giving/love of God/inspiring vision
Gevurah - \"Severity\": of God
Tiferet - \"Beauty\": Symmetry/balance between Chesed and Gevurah in compassion
Netzach - \"Victory\"
Hod - \"Splendor\": Withdrawal/Surrender/sincerity
Yesod - \"Foundation\": Connecting to the task to accomplish/wholly remembering/coherent knowledge
Malchut - \"Kingship\": Female vessel for the pregnant nurturing of the male lights of the emotional sephirot into action/becomes the Keter Will source for any
subsequent lower level in Creation/accomplishment/realization of the Divine Plan.
Interinclusion of the Sephirot
The first development that enabled the Sephirot to unite in cooperation was the interinclusion within each of them of a further subset of the 10 Sephirot. So, for
example, Chesed contains Chesed within Chesed, Gevurah within Chesed (typified by a restriction performed out of love, like a father punishing a child) etc. In
Kabbalistic interpretation, as there are 7 emotional Sephirot, their subsets form 7x7=49 emotional states. This gives the Kabbalistic interpretation of the
mitzvah (Jewish observance) of Counting of the Omer, to count the 49 days of personal spiritual development between the festivals of Passover and Shavuot.
Passover commemorates the exodus from Egypt, and in Jewish mystical thought, Egypt (in Hebrew \"Mitzrayim\", meaning \"Limitations\") represents the challenges to
leave behind in spiritual development. In Kabbalah and Hasidism, leaving Egypt becomes a daily spiritual exodus, especially in the 49 days of preparation to
reach Shavuot, commemorating receiving the Torah on Biblical Mount Sinai. Kabbalah teaches the benefit of focusing on the aspect of each Sephirah related to
the particular day of the Omer. A person would examine each of their spiritual qualities, as a rectification process of Teshuva (Return to God), in preparation
to reliving the acceptance of the Torah.
Day of Counting the Omer: Sub-divided Sephirah:
First day of Passover
Exodus from Egypt
1 Chesed of Chesed
2 Gevurah of Chesed
3 Tiferet of Chesed
etc.
47 Hod of Malchut
48 Yesod of Malchut
49 Malchut of Malchut
Festival of Shavuot
Receiving of Torah at Sinai
Two configurations of the Sephirot: Iggulim-Circles and Yosher-Upright
Two alternative spiritual arrangements for describing the Sephirot are given, metaphorically described as \"Circles\" and \"Upright\". Their origins come from
Medieval Kabbalah and the Zohar. In later, 16th-century Lurianic kabbalah, they become systemised as two successive stages in the evolution of the Sephirot,
during the primordial cosmic evolution of Creation. This evolution is central to the metaphysical process of tikkun (fixing) in the doctrines of Isaac representation of the Five Worlds, with the 10 Sephirot radiating in each, as successively smaller Iggulim-concentric circles
One diagrammatic representation depicts the Sephirot metaphorically as successively smaller concentric circles, radiating inwards from the surrounding Divine
Omnipresence. The Four Worlds of the Seder hishtalshelus (\"Chain of Progression\"), or with the addition of the highest Fifth World (Adam Kadmon), can be depicted
in this diagram, starting with the highest and proceeding towards the centre of the circle to our lowest, physical realm. In each World the 10 Sephirot radiate,
as 10 successive steps in the downward chain of flow towards the next, lower realm. This depiction shows the successive nature of each of the 10 Sephirot, as a
downward chain, each more removed from Divine consciousness.
The surrounding space in the diagram is the Infinite Divine reality (Ein Sof). The outermost circle in the teachings of Lurianic kabbalah is the \"space\" made by
the Tzimtzum in which Creation unfolds. Each successive World is progressively further removed from Divine revelation, a metaphorically smaller, more constricted
circle. Emanation in each World proceeds down the 10 Sephirot, with the last Sephirah (Malchut-Actualisation of the Divine plan) of one World becoming[citation
needed], and being shared as, the first Sephirah (Keter-The Divine Will) of the next, lower realm[citation needed]. The vertical line into the centre of the
circle represents the path of downward emanation and constriction, from the initial first Ohr (light) of the \"Kav\" (Ray) in Lurianic doctrine.
Yosher-Upright
The Yosher-Upright configuration of the 10 Sephirot, arranged into 3 columns
The most important and well known scheme of depicting the Sephirot arranges them as a tree with 3 columns. The Right column represents the spiritual force of
expansion. The Left represents its opposite, restriction. The Middle column is the balance and synthesis between these opposing tendencies. The connecting lines
in the diagram show the specific connections of spiritual flow between the Sephirot, the \"22 Connecting Paths\", and correspond to the spiritual channels of the
22 letters of the Hebrew alphabet. Kabbalah sees the Hebrew letters as channels of spiritual life force. This derives from the account in Genesis of the Creation
of the World, where Creation takes place through 10 Hebrew \"Sayings\" of God (\"Let there be..\"). In Kabbalistic theology, these letters remain the immanent
spiritual forces that constantly recreate all existence. The paths divide into 3 Categories, shown in this diagram by their different colours, corresponding to
the 3 types of letter.
The Man-metaphor in Kabbalah
Main article: Anthropomorphism in Kabbalah
Kabbalah relates the Sephirot and Indwelling Shechinah Presence to Male-Female Divine principles, represented in the union of Jewish marriage Below. In Medieval
Kabbalah the task of man is Yichud-\"Union\" of Male and Female Divinity on High[citation needed]. In Lurianic Kabbalah man redeems exiled Sparks of Holiness of
the Shechinah from material Kelipot
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 man\'s soul-powers, the configuration of man\'s 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 man\'s 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 man 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...aofferes 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 affect of the body on the
soul, while the World affects 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.
Source: Wikipedia
From the 1100\'s :A Hebrew fragment double leaf Kabbalah-Censored Fine Judaica:
$1384.00