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KABBALAH/QABBALAH/CABALA/QABALAH/KABBALAH MA'ASIT


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Author Topic: KABBALAH/QABBALAH/CABALA/QABALAH/KABBALAH MA'ASIT  (Read 1609 times)
Bianca
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« on: August 03, 2007, 08:48:26 am »







Kabbalah: Concepts




Kabbalistic understanding of God

 Ein Sof(in-finite) and the emanation of angelic hierarchies (Universes or olamot עולמות)Kabbalah teaches that God is neither matter nor spirit. Rather God is the creator of both, but is himself neither. But if God is so different from his creation, how can there be any interaction between the Creator and the created?

This question prompted Kabbalists to envision two aspects of God, (a) God himself, who in the end is unknowable, and (b) the revealed aspect of God that created the universe, preserves the universe, and interacts with mankind. Kabbalists speak of the first aspect of God as Ein Sof (אין סוף); this is translated as "the infinite", "endless", or "that which has no limits". In this view, nothing can be said about this aspect of God. This aspect of God is impersonal. The second aspect of divine emanations, however, is at least partially accessible to human thought. Kabbalists believe that these two aspects are not contradictory but, through the mechanism of progressive emanation, complement one another. See Divine simplicity; Tzimtzum. The structure of these emanations have been characterized in various ways: Four "worlds" (Azilut, Yitzirah, Beriyah, and Asiyah), Sefirot, or Partzufim ("faces"). Later systems harmonize these models.

Some Kabbalistic scholars, such as Moses ben Jacob Cordovero, believe that all things are linked to God through these emanations, making us all part of one great chain of being. Others, such as Schneur Zalman of Liadi (founder of Lubavitch [Chabad] Hasidism), hold that God is all that really exists; all else is completely undifferentiated from God's perspective.

If improperly explained, such views can be interpreted as panentheism or pantheism. In truth, according to this philosophy, God's existence is higher than anything that this world can express, yet he includes all things of this world down to the finest detail in such a perfect unity that his creation of the world effected no change in him whatsoever. This paradox is dealt with at length in the Chabad Chassidic texts.
« Last Edit: August 04, 2007, 09:09:42 pm by Bianca2001 » Report Spam   Logged

Your mind understands what you have been taught; your heart what is true.


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