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).

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.

lit. "father," refers to the partzuf of chochma.

(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.

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.)

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.

abbr. for Adam Kadmon, lit. "Primordial man," the loftiest of the five worlds-- it precedes Atzilut.

love (of G-d), one of the ten innate soul powers deriving from chesed.

the hidden love of G-d innate in the soul of every Jew.

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.

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.

the first letter of the Hebrew alphabet. Alef has the numerical value of 1.

(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

(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.

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.

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.

"I Myself," an epithet that when used by G-d about Himself alludes to His very essence.

(Aramaic), literally, "the extended visage," signifying the external aspect of keter.

(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.

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).

"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.

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.

(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.

(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.

"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.

essence.

the fifth month of the Hebrew calendar. Also called Menachem-Av.

literally, "work" or "service." In Torah it signifies man's divine service, particularly through prayer and through the labor of self-refinement.

Abram. The name of the Patriarch Abraham before the letter hei was added to his name to make Avraham.

the sixteenth letter of the Hebrew alphabet. Ayin has a numerical value of 70.

"nothingness." Generally refers to keter, which is called "nothing," because it is not created, nor is it comprehensible. In Chasidism, ayin is the level between Yesh HaAmiti (G-d's true being) and yesh haNivra (G-d's created being). More specifically, there are two levels of ayin: ­­ a) the ayin as it is to the Yesh HaAmiti (it is called ayin because it is as if nothing and of no consequence), b) the ayin as it is to the Yesh HaNivra (it is called ayin because it is incomprehensible to created beings).

Kabbala work written by Nechunia ben HaKana ben Zakai.

Numbers, Fourth of the Five Books of Moses (the Pentateuch).

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.

"the lightning flash," signifying the flash of light from Arich Anpin into chochma.

the Temple in Jerusalem.

"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.

(Aramaic), statement of Tannaitic origin not included in the Mishna, the formalized Oral law.

Genesis, First of the Five Books of Moses (the Pentateuch).

"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.

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.

, 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.. 

the second letter of the Hebrew alphabet. Bet has a numerical value of 2.

understanding, the developmental aspect of intellect. 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.

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).

"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.

self-effacement, nullification.

(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.

or chaf, the eleventh letter of the Hebrew alphabet, has the numerical value of 20.

the name of the Land of Israel before its conquest by the Jewish people under the. leadership of Joshua.

or caf, the eleventh letter of the Hebrew alphabet, has the numerical value of 20.

(Kadishin) (Aramaic), literally, "the (Holy) Apple Orchard." This refers to malchut of Atzilut as it derives nourishment from netzach, hod and yesod.

"engraving." In Kabbala this often refers to the engraving of the letters of the reshimu in the Tehiru Illa'a (revelation of the Or Ein Sof prior to the tzimtzum).

the void (reshimu) resulting from the tzimtzum. The worlds exist within the chalal.

leavened bread or leavening agent forbidden on Passover.

or Nun Shaarei Bina, "Fifty Gates of Understanding" that were all given to Moses -- excluding one (Nedarim 35b), until he ascended Har Nebo -- Har sh'nun bo ("the mountain on which nun--the fiftieth gate--was revealed to him). Except for Moses, the fiftieth gate is generally unattainable. 

an eight-day festival of rabbinic origin celebrating numerous miracles, including the victory of the Maccabees over the Greeks, the rededication of the Temple after the Greeks had defiled it, the discovery of a jar of undefiled pure oil, to use for kindling the Menora, the candelabrum in the Temple, and, primarily, the burning of that one-day's worth of oil for eight days--the number of days necessary to obtain additional pure oil.

a scintillating or flashing radiance surrounding the Divine Presence on the throne mentioned in Ezekiel's vision of the Merkava.

 pious one, (a) One who goes beyond the letter of the law, (b) A disciple of the Baal Shem Tov and his successors, (c) One who adheres to the teachings of the Baal Shem Tov and his successors.

(a) The pietistic, mystical movement within Judaism founded by Rabbi Israel Baal Shem Tov in the early part of the 18^th Century, (b) The oral and written teachings of this movement.

the fourth, and next to highest of the five levels of the soul. Corresponds to the world of Atzilut.

"living beings," angels in the world of Yetzira mentioned in Ezekiel's vision of the Merkava.

kindness or benevolence, is the fourth of the ten sefirot. In the arrangement of sefirot in three columns, chesed is situated in the middle of the right column, below chochma, and corresponds to the right arm and to the first day of Creation. Chesed denotes the unbounded loving-kindness with which G-d created the worlds, and with which all of Creation is permeated, as the verse explains: "The world is built with chesed" (Psalms 89:3). Kindness was in fact the reason for the Creation, since the "nature" of G-d is absolute benevolence and loving-kindness, He created the worlds so that He would have on whom to bestow His kindness -- "The nature of good is to do good" (Emek Ha'melech, shaar Shaashuei HaMelech).

the eighth month of the Hebrew calendar. Also called Mar-Cheshvan.

the eighth letter of the Hebrew alphabet. Chet has a numerical value of 8.

acronym for Chaim Yosef David Azulai 5484-5566 (1724-1806 CE), see Azulai.

outwardness, externality. In terms of creation this signifies the very lowest level of a sefira, in terms of a person's aspirations, interests or behavior, it indicates a tendency towards triviality or pettiness. Chitzoniyut is the opposite of pnimiyut, inwardness.

(a) vitality, zest, (b) life force.

(a) literally "wisdom", the creative aspect of intellect. Chochma is the second sefira, below keter and the first of the immanent sefirot

(b) (b) the first of the intellectual powers of the soul. In the array of sefirot in three columns, chochma is situated at the top of the right column, and corresponds to the right hemisphere of the brain. There are several aspects of chochma: 1) The word chochma itself may be broken into two words -- koach (potential) and ma (what is). Thus, chochma means "the potential of what is," or, "the potential to be." This aspect of chochma describes the state of chochma in relation to the sefira of keter. As chochma 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 chochma emerges from nothingness" (Job 28:12, see Zohar II, 121a, Zohar III, 290a, commentaries). The light of Ein Sof becomes unified in the world of Atzilut through clothing itself first in the sefira of chochma. 2) Chochma is the first of the immanent or in-dwelling sefirot and is therefore is called "the beginning," as in the verse "Reishit chochma (Psalms 111:10) -- "Chochma is the first," -- the first of the immanent sefirot. 3) Chochma is the life-force of all creation, as in the verse, "and chochma enlivens (or vitalizes) all that possess it" (Ecclesiastes 7:12). 4) Chochma is the instrument of creation, as in the verse, "You made everything with chochma" (Psalms 104:24). In its fully articulated form, chochma possesses two partzufim: the higher of these is referred to as Abba, whereas the lower is referred to as Yisrael Sabba. In the soul, chochma is associated with the power of intuitive insight.

"matter," sometimes refers to the physical body. One of the objectives of divine service is to subjugate the matter within creation to its form.

wedding canopy. This term is also used in Kabbala to denote the all-encompassing light of sovev kol almin.

pl. Chushim (a) sense, (b) talent, proclivity. Chushim reveal the nature of the soul.

literally "thread." In Kabbala and Chasidism it denotes the inner, unifying dimension of the sefira, the kav.

priest, descendant of the family of Aaron, official at the Temple sacrifices. Also spelled Kohen.

literally "knowledge", is the conclusive and action-oriented aspect of intellect and the third of the soul powers. In the arrangement of sefirot in three columns daat is situated in the middle column, below chochma to the right, bina to the left, directly beneath keter, and directly above tiferet. It corresponds to the cerebellum (posterior brain). Daat is counted as the third of the ten sefirot -- when keter is not counted. (Generally keter is counted when the subject is Seder Hishtalshelut, but daat is counted when the subject is divine service). Daat is associated in the soul with the powers of concentration and sensitivity. There are two aspects to daat -- the higher level, referred to as daat elyon ("higher knowledge") or daat hane'elam ("the hidden knowledge") sustains the continuous bond between chochma and bina, the lower level, referred to as daat tachton ("lower knowledge") or daat hamitpashet ("permeating knowledge"), connects the intellectual powers with the realm of emotion. This level of daat is therefore referred to in Zohar as "the key that includes six," for it is the key to the emotional attributes.

"higher daat" and "lower daat," or "the Creator's perspective" and "man's perspective." There are two perspectives from which the Creation can be viewed: From the point-of-view of daat elyon (the Creator's perspective) only G-d's eternal existence is true being, since His existence is necessary -- "His existence is of His essence and no other existence precedes Him." However, since the world exists as a mere radiation and is entirely dependent on the Creator's will that it endure, its existence is regarded as "nothingness." However, from the point-of-view of daat tachton (the perspective of created beings) that the world exists is self-evident, and needs no further proof. But since the Creator's existence is incomprehensible to us it is referred to as "Nothingness." While we acknowledge that the former perspective is the ultimate truth, the latter perspective also originates in G-d, as the verse states, "E-l is G-d of [both] de'ot" -- daat elyon and daat tachton.

"permeating knowledge." See Daat Tachton, daat.

"the hidden knowledge." See Daat Elyon, daat.

the fourth letter if the Hebrew alphabet, its numerical value is 4.

an ecstatic state in which the soul cleaves to G-d.

Deuteronomy. The fifth of the Five Books of Moses (the Pentateuch).

"clinging." The Kabbalistic doctrine of transmigration of souls (metempsychosis) whereby the soul of an evil person attaches itself to the soul of another person, thereby hampering the latter's ability to act independently or even rationally.

(a) a synonym for gevura, strictness, (b) judgment, a manifestation of gevura , (c) one of the thirteen hermeneutical rules, also knows as kal v'chomer -- a conclusion drawn from a minor premise to a major one.

"a dwelling place in the lower worlds." Midrash Tanchuma, Nasso ch. 16, explains that G-d created the world because He desired a dwelling place in the lower worlds. This is achieved through man's efforts in Torah and mitzvot.

the Endless or Infinite. Frequently used in the Zohar to refer to G-d. See Or Ein Sof.

Esau. Elder son of Isaac, brother of Jacob.

Elijah, one of the Jewish prophets. Also called Malach HaBrit -- "angel of the covenant," for he is present at every circumcision ceremony. According to Jewish tradition, Eliyahu will announce the advent of the Messiah.

one of the seven divine names that may not be erased. This name indicates the activity of concealment, restriction, severity or even harsh judgment.

, the sixth month of the Hebrew calendar.

truth. Often used to refer to the sefira of yesod.

faith. Emuna is the highest faculty of the transcendent powers of the soul and corresponds to RaDL'A --the most elevated level of keter.

"The Tree of Life." (a) Etz Chaim is a key symbol in the Kabbala for the various layers of configurations of the sefirot, (b) the name of the best-known volume of Lurianic writings, composed by Rabbi Chaim Vital from the teachings of Rabbi Isaac Luria.

"The Tree of Knowledge (of Good and Evil)." (a) This refers to malchut. However, this does not imply that there is evil in malchut since Daat Elyon illuminates malchut as it is in Atzilut. It is below malchut of Atzilut that good and evil exist, (b) this refers to the world of Beriya.

The number 50 corresponds to the fifty times that the Exodus from Egypt is mentioned in the Torah and represents the development of the seven emotional attributes (middot) within bina into their constituent sub-middot (7X7 = 49), plus one for bina itself, representing the fiftieth gate, which is generally unattainable. Also referred to as Nun (nun = 50) Shaarei Bina.

a state of expanded spiritual consciousness, intellectual or emotional maturity.

(a) exile, (b) Diaspora.

the Garden of Eden. The Zohar [ld1] explains that there are, in general, two levels of Gan Eden -- Gan Eden HaElyon (the higher Garden of Eden) and Gan Eden haTachton (the lower Garden of Eden). The aspect of G-dliness revealed in Gan Eden haTachton is from the supernal middot, whereas the aspect of G-dliness revealed in Gan Eden HaElyon is from the supernal mochin, a far greater illumination. Furthermore, the souls in Gan Eden haTachton experience the revelation of G-dliness as the emotional revelation of consummate love and awe. In contrast, the souls in Gan Eden HaElyon experience the revelation of G-dliness as a profound and inspirational insight into Divine Truth.

literally, "throat." In the human reflection of the configuration of the sefirot the garon represents the narrow constriction between the intellectual faculties and the emotional faculties, sometimes preventing the intellect from illuminating the emotions.

another name for chesed, found in the verse in Chronicles I, 29:11.

Purgatory. A state of spiritual alienation.

the numerical equivalence of Hebrew letters, words, and phrases. Gematria is used to gain insight into concepts related by their numerical value.

redemption.

literally "strength" or "severity" -- restrictive power. In the arrangement of sefirot in three columns gevura is situated in the middle of the left column, directly beneath bina, and corresponds to the left arm and the second day of the week. Sometimes it is referred to as din. It is the power to limit and conceal the Infinite Light so that each creature can receive according to its capacity. Thus, although gevura is generally understood as severity or restrictive power, it is also an aspect of G-d's kindness, for if the outpouring of infinite kindness were to remain unrestricted, finite creatures would become instantly nullified in the infinite revelation of Divine Love. Gevura 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. The restraining quality of gevura also allows one to overcome his adversaries, be they external or internal (his evil inclination).

reincarnation. The soul may be reincarnated in order to afford it the opportunity to fulfill all of the mitzvot.

the third letter of the Hebrew alphabet. Gimel has a numerical value of 3.

a symbol of the seventy nations of the world who will besiege the Land of Israel and be defeated. Their defeat ushers in the Messianic era. The gematria of Gog u'Magog = 70.

(Aramaic) "skull." In the human reflection of the configuration of the sefirot the skull corresponds to Arich Anpin.

(Aramaic), literally, "arousing the female waters." This refers to the process whereby the recipient (the feminine element) initiates a more elevated and intimate relationship with G-d, usually resulting in a response from Above called Hamshachat (drawing down) Mayin Dechurin (masculine waters). 

a) the entire corpus of Jewish law, b) a specific ruling in Jewish law.

drawing down [of Or Ein Sof] from Above.

(Aramaic), drawing down Or Ein Sof into the world from Above. This can come about in two ways: a) independent of any prior activity by the recipient(s), b) in response to the efforts of the recipient(s) to forge a more elevated and intimate relationship with G-d, which is termed Haalat Mayin Nukvin, "arousing the female waters".

individual divine providence. According to Maimonides, hashgacha pratit applies only to humans, per se, while the rest of Creation is governed by hashgacha klalit -- collective divine providence that governs the species but not individual members. However, Kabbalistic and Chassidic texts maintain that hashgacha pratit applies to each and every creature, albeit in a concealed fashion, so that only hashgacha klalit is revealed. Four components of hashgacha pratit are identified: 1) Each and every movement and event of each and every creature, not only humans, is governed by hashgacha pratit, 2) Each and every entity in Creation has a purpose and part in the divine plan for all of Creation, 3) The relative position of each created being (excluding Jews) in the hierarchy of being (see Seder Hishtalshelut) is according to the quality and quantity of its contribution towards the fulfillment of the divine plan, 4) The Jewish people are all chosen equally by G-d, and are therefore equally obligated to fulfill their divine purpose, despite the external differences between them.

a way of referring to the four-letter name of G-d (YHVH), the Tetragrammaton, without actually pronouncing the name itself.

separation, the ceremony marking the end of the Sabbath or a Festival, and the beginning of a new week.

the fifth letter of the Hebrew alphabet. Sometimes written (and said) as "kei" when spelling out the letters of divine names. Hei has a numerical value of 5.

literally, chamber. In a general sense, heichal refers to the entire Temple edifice including the Ulam (the hall), the Kodesh (Holy) and the Kodesh Ha'kodashim (Holy of Holies). In Kabbala, the term is used to refer to various spiritual "chambers" or self-contained levels.

day of rejoicing. This can refer to a joyous occasion, such as a wedding, or to the anniversary of the passing of a tzadik.

"progression," the finite, interlinked, sequence of causes and effects, called illa v'alul, that brings about the descent of the worlds from one another. See Seder Hishtalshelut.

the interlinking of one keter (pl. ketarim) with another in a series of interlinked gradations from keter of the higher world to the keter of lower worlds. The keter of each of world has a greater affinity to the keterim of the other worlds (above or below it) than it has to the other sefirot of its own world. Furthermore, the descent of the ketarim from one another does not follow the same pattern of cause and effect characterizing the way other sefirot are produced by the sefira/sefirot preceding them. In the latter relationship, the effect is at best merely a radiance that unfolds from within its cause, whereas the ketarim, in whichever world they may be, are all of the same essential nature.

meditation or contemplation.

the bond between disciple and master, or a chasid and his Rebbe.

a state of intense arousal of the emotional attributes of the soul.

a primordial or elemental state.

the eighth sefira. Corresponding to the left leg. See combined discussion of Netzach-Hod in Dictionary

literally "embryonic, infant, adult (or intellectually mature)" stages of development. These are also three stages of spiritual development, paralleling the three stages of physical development. An embryo's nourishment is through its mother. A nursing infant still receives his nourishment from his mother but does so through his own active involvement. It is only at a considerably later stage that the child becomes an adult and attains maturity. The soul undergoes a similar three-stage process of developing awareness of G-dliness. In the embryonic stage of development the soul has minimal awareness of G-dliness and its focus is on action -- accepting the yoke of Heaven to fulfill the mitzvot. In the nursing stage, its awareness of G-dliness is beginning to develop but centers primarily around emotional development. In adulthood, the soul achieves mature knowledge of G-dliness.

pl. Igulim, the concentric pattern of encompassing (as opposed to immanent) sefirot of Adam Kadmon.

the Or Ein Sof that was "moved aside" in the process of tzimtzum and now encircles the resultant chalal (void).

the "circles and straightness", the stages in the development and arrangement of the sefirot of Adam Kadmon.

, (Aramaic) "Cause and effect." The relationship between illa (cause) and alul (effect) is such that the alul is contained within the illa -- albeit in an undefined state -- even before the alul emerges into being. The illa produces the alul, it does not create it. Thus, the alul's emergence is not a creation of a new being, since it is merely a revelation from within the illa where it was "hidden," i.e., undefined.

literally "mother", the partzuf of bina. There are two levels in this partzuf -- bina and tevuna. Bina is the mochin or intellectual faculties of the partzuf, tevuna comprises the six middot (emotional aspects) of the partzuf. See partzuf, bina.

(Aramaic), Divine arousal resulting in an influx of Or Ein Sof into the world. This can come about in two ways: a) initiated by G-d, independent of any stimulus by the recipient(s), b) in response to the efforts of a recipient(s) to establish a more elevated and intimate relationship with G-d (Itaruta d'letata).

(Aramaic), human arousal from below. This is the process whereby the recipient (the feminine element) initiates a more elevated and intimate relationship with G-d, usually resulting in a commensurate response from Above (itaruta d'leila).

(Aramaic), transformation. The process whereby spiritual "darkness is transformed into light, and bitter into sweet," so that the desire of the yetzer hara (the evil inclination which exists in individuals) for self-indulgence is transformed into love of G-d. Itkafia subdues but does not transform the inclination.

(Aramaic), subjugation. The process through which a person subdues his (evil) inclination for self-indulgence or self-destruction, but not to the extent of transforming it or it'hapcha. 

the second month of the Hebrew calendar. Also called Ziv.

the esoteric wisdom of the Torah handed down from Moses to Joshua, and down on through the generations. Often divided into Kabbala Iyunit (contemplative or analytical Kabbala) and Kabbala Maasit (practical Kabbala). Some of the great luminaries of the Kabbala were Rabbi Shimon bar Yochai, a second century Tannaitic sage who wrote the Zohar, Rabbi Moshe Cordovero (c. 1522-1570) author of Pardes Rimonim, Rabbi Isaac Luria (1534-1572) whose teachings, known as the Kitvei Arizal, were recorded by his disciple Rabbi Chaim Vital (1543-1620), Rabbi Israel Baal Shem Tov (1698-1760), the founder of Chasidism.

("contemplative Kabbala"), in contrast to Kabbala Maasit, attempts to communicate and describe the "anatomy" of the Divine reality. In addition to the study of complex philosophical and technical aspects of the ways of G-d, Kabbala Iyunit also utilizes meditations based on divine names and their various permutations.

("practical Kabbala"), in contrast to Kabbala Iyunit, involves techniques aimed specifically at altering natural states or events, it is most often characterized by the incantation of divine names or the inscription of such names on amulets.

a prayer, written in Aramaic, sanctifying G-d's name. It is recited by the leader of a communal prayer service. There is also a special mourner's kadish.

a conclusion drawn from a minor premise or more lenient condition to a major or stricter one, and vice versa. This is one of Rabbi Yishmael's thirteen rules by which the Torah is expounded.

a state of restricted or immature spiritual consciousness, as opposed to gadlut, intellectual or emotional maturity.

the thin ray of light beamed from the Infinite Light into the vacated space (chalal) created by the tzimtzum. As the kav entered the chalal it circled around the inner perimeter of the chalal, forming a single all-encompassing circle (igul). The kav then circled around the inner perimeter of the first circle forming another circle within it. This process was continued until ten concentric sefirot were formed, called the igulim of Adam Kadmon. Simultaneously the kav shined into the chalal in a straight line from the roof of the chalal (the roof of the chalal being the part of the chalal that was first pierced by the kav) almost all the way through to its floor, forming the sefirot of yosher. The concepts of higher (closer to the head of the kav) and lower (closer to the end of the kav) are thus introduced. The kav has two primary functions: 1) the external aspect of the kav measures the degree of illumination appropriate for each sefira in every world, and is thus the source of light of the sefirot, 2) the inner aspect of the kav, called the chut, unifies and harmonizes the sefirot. In the future, by virtue of the fulfillment of Torah and mitzvot, the end of the kav will reach the floor of the chalal and the revelation at the foot of the kav will be as great as the revelation at its head. The kav and the reshimu work in conjunction as light (kav) and vessel (reshimu).

pl. kavanot, "intention/s." Mystical meditation during prayer or while fulfilling a mitzvah.

holiness. Also refers to a section in the repetition of the Amida prayer.

literally "shell", "husk" or "bark". Within it, the kelipa conceals a spark of holiness, which is the vital force of the kelipa, analogous to a fruit surrounded by a shell or peel. In order to release the holy spark, the encumbering shell must be removed. The Zohar designates[ld2] enumerates four types of kelipot, three of which are entirely evil. The fourth, kelipat noga, is the shell that actually envelops the spark of holiness and is not altogether evil.

literally, "luminous shell" or "glowing husk"-- the most elevated of the four kelipot, it is the shell, comprised of both good and evil, that envelops the spark of holiness.

pl. keruvim, "cherub/s." The keruvim are angelic beings that were represented on the cover of the Ark containing the stone tablets of the Ten Commandments.

literally "crown," the first and highest sefira. In the arrangement of sefirot in three columns, keter is situated at the top of the middle column and corresponds to the skull that encloses the brain. Keter is the intermediate category between the Infinite Light and the sefirot. In each of the worlds, it is the source of the other sefirot. Keter is so sublime that the Zohar (III, 256b) refers to it as Temira d'kol Temirin ­-- the most hidden of all. For this reason, keter is sometimes excluded from the scheme of sefirot (daat is then counted instead). Since it is their source, it is in a category of its own.

The word "keter" is derived from two sources: 1) from ketar, "wait" -- indicating that one must wait for keter to become manifest before it can be comprehended, and 2) from keter, "crown", indicating its preeminent position, transcending even the head. It implies "surrounding" or "enveloping," as it envelops the entire world of which it is the keter, crown. Although, in general, keter comprises two primary aspects (partzufim) -- the inner aspect of keter, called Atik or Atik Yomin, and the outer aspect, called Arich Anpin, there is also a third aspect of keter -- Radla, which hovers above the very highest level of Atik. See respective entries. See also Hishtalshelut HaKetarim.

"sanctification" performed on Sabbath and Festivals, comprising a liturgical text of verses and blessings recited over wine.

the ninth month of the Hebrew calendar.

teaching of Rabbi Isaac Luria (1534-1572), as recorded by his disciple Rabbi Chaim Vital (1543-1620).

a generality or a general rule.

when a general rule is followed by a specific particular [then the rule is limited to the specific particular]. This is one of Rabbi Yishmael's thirteen hermeneutical rules by which the Torah is expounded.

vessel(s). One of the two components of a sefira -- the other is or (light). The kli contains the or, and limits its expansion. The kli also gives each sefira its distinct quality.

the Community of Israel, referring to the collective soul of the Jewish people, the source from which individual souls descend and are sustained.

Book of Ecclesiastes. Written by King Solomon.

priest, descendant of the family of Aaron, official at the Temple sacrifices.

highest ranking member of the priestly officials at sacrifices, only priest allowed to enter the Holy of Holies on Yom Kippur.

an additional number added to the gematria of a word to include the word as a whole.

sacrifice, offering.

the nineteenth letter of the Hebrew alphabet. Kuf has a numerical value of 100.

the 'Aramite', brother of the Matriarch Rebecca and conniving father of the Matriarchs Rachel and Leah, father-in-law of Jacob.

(Lag = lamed-gimel = 33), the thirty-third day of the counting of Sefirat Ha-Omer, the anniversary of the passing of Rabbi Shimon bar Yochai, the author of the Zohar, who revealed the deepest secrets of the Torah on this day. Sefirat Ha-Omer are the forty-nine days between Passover and Shavuot.

the twelfth letter of the Hebrew alphabet. Lamed has a numerical value of 30.

the "Thirty-Two Paths of Wisdom" (see separate entry in Glossary).

the 'Aramite', brother of the Matriarch Rebecca and conniving father of the Matriarchs Rachel and Leah, father-in-law of Jacob.

one of the Matriarchs, wife of Jacob. Leah is also the name of the higher partzuf of nukva (the female element). See Zeir Anpin.

"in the future." Generally used to signify the Messianic era.

the moon.

(a) the third son of Jacob, (b) one of the Twelve Tribes of Israel, (c) a descendent of Levi. The Levites assisted the Kohanim (priests) in the Temple Service.

pl. levushim, garment/s. In a metaphorical sense, this refers to the three "garments" of the soul -- thought, speech and action. Whereas the powers of the soul in Asiya correspond to the sefirot, in the world of Atzilut, the three "garments" of the soul -thought, speech and action - correspond to the three lower worlds of Beriya, Yetzira and Asiya, respectively.

early Chassidic work by R. Shneur Zalman of Liadi, the first ("Alter") Rebbe of the Lubavitcher dynasty, it provides Chassidic insight according to the weekly Torah readings from Leviticus, Numbers and Deuteronomy. (Under the same title is a volume of the writings of the Ari, arranged by Torah portions.)

"Leviathan," a creature mentioned in the prophetic writings that will battle against the shor habar (behemoth) at the end of days. The Leviathan is a creature of the sea (a symbol for the concealed realm) and signifies the souls of the righteous in this world (whose essential preoccupation in Torah is in its concealed aspect, the esoteric tradition).

According to the principal of "G-d made one thing opposite another," the unholy Laban has an opposite equivalent in holiness -- called Loven HaElyon ("the supernal whiteness"). (a) This is an extremely elevated level from which Akudim, Nikudim and Berudim descend, (b) Alternatively, this signifies Abba of Atzilut which produces two daughters, Leah (the upper partzuf of Nukva) and Rachel (the lower partzuf of Nukva).

or Yitzchak, (Ari zal, "the Ari") 5294-5332 (1534-1572 CE). Born in Jerusalem, d. in Safed. Founder of a new school in Kabbala -- so-called "Lurianic Kabbala." Studied with Rabbi Moshe Cordovero whom he succeeded as the leading mystic of Safed.

the Work of Creation. Knowledge of the natural, physical realm (as distinct from the supernatural).

knowledge concerning the existence and unity of G-d, divine names, categories of angels, and the nature of the soul. Literally, "Work of the Chariot." Merkava refers to the self-denial of those who serve Him.

, Mem-hei, one of the four ways of spelling out the Ineffable Name of G-d (YHVH), the Tetragrammaton. The numerical value of mem-hei is 45. See more extensive explanation in the dictionary, entry Ab, Sag, Mah, Ban.

Being, the absolute fundamental being of something.

"encompassing", the transcendent  light. 

pl. Melachim, angel/s. There are several categories of angelic beings, including seraphim, chayot and ofanim.

literally "royalty", "kingship". Malchut is the tenth and final sefira. In the arrangement of sefirot in three columns, malchut is situated at the bottom of the middle axis, directly beneath yesod. Malchut corresponds to the "crown" of the procreative organ (the corona in the male, the labia in the female). Malchut is often referred to as "the world of speech," and is therefore also associated with the mouth. Malchut contains two completely opposite qualities, exaltedness (hitnasut), and its opposite -- humility (shiflut), like a king who rules over his subjects with authority and majestic dignity, while humbly accepting the authority of the King of Kings upon himself. Technically, this means that the most elevated sefira, keter (crown), is wedged in malchut -- the end. The reverse is also true -- malchut is wedged in keter. This means that the final product, malchut, is the original intention of the entire process of emanation. When malchut is still contained in the original intention (that is, in keter), it is in a state of exaltedness and is the source and justification for the existence of all the other sefirot. But when it descends to its place as the last of the sefirot, it is in a state of humility. Thus, on one hand, malchut receives all that it has from the other sefirot, and is described in Kabbala as "having nothing of her own." The Zohar therefore compares malchut to the moon, which has no light of her own. On the other hand, malchut is the final revelation of the divine light for which the entire process was begun. It was for the purpose of malchut that all the sefirot were emanated. In one's service to G-d this means receiving upon oneself "the yoke of the kingdom of heaven" with total devotion and commitment.

An acronym for the five letters that also have a special form at the end of a word: mem, nun, peh, tzadi, chaf. The five final letters are indicative of gevura or din (severe judgment), since they indicate a stop or limit of the flow of life-force or meaning indicated by the other letters.

(or Moshiach) "anointed one," or "Messiah." Mashiach is the direct descendant of King David, from his son Solomon, as mentioned in the prophetic writings. Three mitzvot that will be fulfilled through Mashiach: a) he will rebuild the Holy Temple, b) he will gather the exiled Jewish people to their homeland, and c) he will be crowned king. This series of events (collectively called "the Redemption") will usher in an era of eternal, universal peace and true knowledge of G-d, called "the messianic era."

a mentor in Chasidic parlance.

the eighth month of the Hebrew calendar. Also referred to as Cheshvan.

literally, "reaching (down) and not reaching down." This refers to the process of the pulsing forth of the Or Ein Sof into the created worlds below and its re-absorption within its source. See also ratzo v'shov.

(Aramaic) literally, "masculine waters." This denotes the outflow of benevolence from the donor to the recipient. This is the active element of the partnership between Zeir Anpin and Malchut. The feminine aspect arouses the male aspect (mayin dechurin) to issue his seed below through the sefira of yesod. In the sefirot above, this means that malchut (mayin nukvin) arouses Zeir Anpin to unite with malchut in the state called yichud zu'n (the unification of Zeir Anpin and Malchut). See Hamshachat Mayin Dechurin.

(Aramaic) literally, "feminine waters." This is the receptive element of the partnership between Zeir Anpin and Malchut. However, this is not a merely passive receptivity, but rather an active receptivity that elicits the outflow of mayin dechurin. The feminine aspect arouses the male aspect (mayim dechurin) to issue his seed below through the sefira of yesod. In the sefirot above, this means that malchut (mayim nukvin) arouses Zeir Anpin (mayim dechurin) to unite with Malchut in the state called yichud zu'n (the unification of Zeir Anpin and Malchut). Rachel embodies the quality of mayin nukvin in Kabbala. See Haalat Mayin Nukvin, Hamshachat Mayin Dechurin.

 pl. mazalot, (a) a spiritual conduit for the outflow of divine beneficence -- from the Hebrew root "flow" (nozel), (b) specifically, the thirteen tufts of the "beard" of  Arich Anpin, (c) a physical embodiment of such a spiritual conduit in a star, planet, constellation, etc. (d) specifically, the twelve constellations of the zodiac. 

the Book of Kings.

the thirteenth letter of the Hebrew alphabet. Mem has a numerical value of 40.

(Aramaic) literally "that which fills all worlds", immanent divine 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 light is of a finite order that can be confined within a finite creature. Cf. Sovev kol almin. See also Or Makif / Or Pnimi.

, the fifth month of the Hebrew calendar. Also called Av.

(a) the seven-branched candelabrum lit daily in the Sanctuary of the Tabernacle and the Temples, (b) the eight-branched candelabrum lit for eight days during Chanuka.

literally "chariot." The Divine Chariot is the vehicle for the revelation of G-dliness in the various worlds. In essence it represents the ultimate in submission to G-d's will. For this reason the Patriarchs are called the merkava, for they were the consummate examples of such self-surrender. The Merkava described in Ezekiel's prophetic vision (Ezekiel chap. 1) is the vehicle for G-dliness in the world of Yetzira. Meditation on various aspects of the merkava became the focus of an important stream of Jewish mysticism.

(a) actual self-sacrifice or martyrdom, or the power inherent in every Jew to abandon oneself for the sake of G-d, (b) in Chassidic terminology this signifies total devotion to G-d unto death. The power of mesirut nefesh of a Jew is drawn from the hidden love of G-d (ahava mesuteret), transcending rational intellect that is innate in the soul of every Jew by virtue of its root in G-d's Essence. The potential for mesirut nefesh is found in every Jewish soul, even in sinners, and is predisposed to be revealed when a person faces a challenge to the Jewish faith or a life-threatening ordeal.

existence. Often used to signify the external, visible aspects of something as opposed to its hidden essence (mahut). See mahut.

pl. middot, attributes of character or emotions, the Divine attributes. Also the seven emotional attributes of the soul, corresponding to the seven days of creation:  chesed, gevura, tiferet, netzach, hod, yesod, malchut .

a compilation of homiletic and exegetical teachings.

pl. miluim, the letters that are used to spell out (expand) other letters, e.g., the letter lamed is expanded as lamed, mem, dalet. The mem and dalet are the miluim of the lamed. Milui signifies the fulfillment of latent potential, similar to the birth of a fetus hidden within the womb.

the Tabernacle in the wilderness, and then later at Shiloh.

the formulation of the Oral Law compiled by Rabbi Judah the Prince at the beginning of the third century CE.

Egypt. In Kabbalistic terminology, Mitzrayim represents the constriction (metzar) between the head and the chest that restricts the flow of intellect to the emotions, thereby keeping the latter in a state of concealment or immaturity.

pl. mitzvot, commandment(s), religious obligation(s).

(Aramaic), "the hidden brain." The chochma of Arich Anpin.

(Aramaic), literally "brains" or intellectual faculties, sing. Moach. A generic term for chochma, bina and daat. Often signifies an intellectual mode of divine service.

(Aramaic), literally "brains" or intellectual faculties, sing. moach. A generic term for chochma, bina and daat. Often signifies an intellectual mode of divine service. The mochin of Abba and Imma correspond in human anatomy to the two upper lobes of the brain, while the moach of daat corresponds to the medulla oblongata. The mochin illuminate the middot (emotional qualities) in an immanent way when they are clothed within them.

(Aramaic), "brains of Abba (Father)." The intellectual component (chochma, bina and daat) of chochma, state of consciousness in which one experiences chochma, or creative insight.

(Aramaic) mature and immature intellect or mindsets, respectively. Mochin d'gadlut is a state of expanded intellectual understanding or maturity. Mochin d'katnut is state of restricted or immature intellectual understanding -- the higher intellectual faculties, chochma and bina, are immature or inactive. Mochin d'katnut is restrictive and pedantic, exhibiting primarily middat hadin (austerity tending towards severity). This state is therefore associated with the name Elo-him. Mochin d'gadlut, on the other hand, is a state of intellect in which the higher intellectual faculties, chochma and bina are mature and active. Mochin d'gadlut is magnanimous and tolerant, exhibiting primarily middat harachamim (compassion). This state is therefore associated with the name Havayah -- the Tetragrammaton.

(Aramaic), "brains of Imma." The intellectual component (chochma, bina and daat) of bina, state of consciousness in which one reaches bina, or broadened understanding.

Moses our teacher.

a generic term for the soul. More specifically, refers to the lowest level of the five levels of the soul. Nefesh provides the life-force of the body and is therefore sometimes referred to as the "vital soul." [ld3] Accordingly, the nefesh also provides a person with the awareness of his physical body and the physical world, the world of Asiya. Just as in the world of Asiya, malchut is the dominant sefira, so too in the nefesh, which corresponds to the world of Asiya, the attribute of malchut -- action -- is the dominant characteristic of this aspect of the soul. The divine service associated with the level of nefesh is acknowledgment of, and submission to, the supreme authority of G-d, particularly in reference to the fulfillment of the Commandments. It is therefore called "accepting the yoke of Heaven" -- kabbalat ol malchut shamayim."

the "animal soul" of the Jew which originates in kelipat noga. It is animalistic in the sense that its natural predisposition tends towards self-indulgence and physical gratification, or at best self-preservation. Its principal manifestation is in the left side of the heart. However, since a person is endowed with an "intellectual soul" (nefesh hasichlit) and furthermore with a divine soul (see nefesh ha'Elo-hit), he is able to achieve a life of intellectual endeavor (by virtue of his nefesh hasichlit) and even a life of sanctity (by virtue of his nefesh ha'Elo-hit). Then the nefesh habehamit is called nefesh hachiyunit, the "vital soul," for it fulfills only its primary function of enlivening the body without indulging its animalistic desires.

the "vital soul," an alternative name for the nefesh habehamit.

"the G-dly soul." The nefesh ha'Elo-hit is the "divine soul" that is "part of G-d above." It is naturally altruistic and seeks to commune with G-d. The nefesh ha'Elo-hit has ten powers that derive from the ten sefirot, and three "garments" -- thought, speech and action that derive from Torah and mitzvot. Its primary revelation is in the brain and it is manifested in the right side of the heart.

the intellectual soul. The nefesh hasichlit is an intermediary level between the nefesh ha'Elo-hit and the nefesh habehamit. Like the nefesh habehamit it derives from kelipat noga, nevertheless, its origin is in the higher aspect of kelipat noga. Although the nefesh hasichlit is human intellect, it has the ability to appreciate and understand spiritual matters, and is naturally drawn towards their intellectual aspects. Thus it becomes the means whereby the nefesh ha'Elo-hit is able to refine and elevate the nefesh habehamit (see Sefer Maamarim 5700, p. 92 ff).

three stages in the development of the sefirot. "Nekuda" is a single indivisible point representing the undiluted manifestation of a single divine attribute. Technically, a nekuda is the keter of that sefira only, before the interconnected sub-layers of the sefira evolve. "Sefira" is a further development in which each nekuda is expanded into ten sub-layer sefirot (e.g., the sefira of chochma is expanded into keter, chochma, bina, chesed etc., of chochma, and so on with all of the sefirot). "Partzuf" is the full development of the sefirot into various distinct configurations, called partzufim ("visages" or "profiles"). Each of the ten sub-layered sefirot which already emerged in the sefira stage are further expanded into another ten sefirot (e.g., bina of chochma is further subdivided into keter, chochma, bina, chesed etc. of bina of chochma). Shevirat haKelim occurred in the sefirot in the undeveloped stage of nekuda characterizing the sefirot of Tohu. The rectification and restoration of the sefirot of Tohu takes place via the partzufim of the world of Tikun. See Tohu, Tikun, Shevirat HaKelim, Partzuf.  

a generic term for the soul. More specifically, this refers to the third level of the soul. The primary activity of neshama is in the conceptual grasp of the intellect, as the verse states, "and the soul (nishmat) from the Al-mighty gives them understanding" (Job 32:8.) The neshama contemplates the manifestation of divine energy in the world of Beriya. Just as in the world of Beriya the primary sefira is bina, so too in the soul -- the primary activity is a function of bina -- understanding. The world of Beriya is nascent divine energy. It is the notion of coming into being from nothingness, rather than structured, quantified existence. Thus one of the primary meditations of the neshama is the concept of continuous creation (the coming-into-being) and sustenance of life and existence.

literally, "sawing apart." Adam and Eve were initially created as a single entity, comprising both male and female elements that were connected back-to-back. Nesira is the process of separating them into the independent entities so that they may unite face-to-face. This takes place on Rosh Hashanah. In a spiritual sense this signifies the separation into independent partzufim of Zeir Anpin and Nukva so that can achieve yichud.

are the seventh and eighth sefirot respectively. In the arrangement of sefirot in three columns netzach is situated at the bottom of the right column of sefirot. It is situated directly beneath chesed, and corresponds to the right leg. Hod is situated at the bottom of the left column of sefirot. It is situated directly beneath gevura, and corresponds to the left leg. Netzach and hod are thus referred to as "two halves of a single body" and function together, just as the right and left legs can only perform their function of walking when they work together. In Kabbala they are sometimes regarded as one sefira (evidenced by the fact that one divine name -- Tzevakot -- represents both). One root of the word netzach denotes "victory," indicating the power to conquer the barriers between the divine benevolence that flows from chesed and its intended recipients. Netzach in this sense functions as a channel for chesed. One root of the word hod is majesty or splendor -- for hod appraises the worthiness and the limitations of the recipient and ensures that the outflow from chesed, mitigated by gevura, and channeled by netzach can be absorbed by the intended recipient, and that he is indeed worthy thereof, so that divine majesty and splendor are preserved. Thus hod serves as a channel for gevura. Netzach can also mean "to conduct" or "orchestrate" indicating is pragmatic nature. Hod is also a derivative of the word hodaa (acknowledgment) and in terms of powers of the soul, signifies the acknowledgement of a supreme purpose in life to which one must totally submit oneself. Netzach is necessary to overcome the external barriers to achieving this. By so doing one achieves "eternity," another meaning of the netzach.

a level of light that emerges from Adam Kadmon, separating into ten distinct vessels. Synonymous with Tohu.

the first month of the Hebrew calendar.

pl. Nitzutzot, "spark/s." As the vessels of the world of Tohu shattered, 288 sparks of holiness (r'pach nitzutzin) subdivided and became embedded in Creation. These sparks of holiness are the true essence of all material objects and sustain their existence. Through the performance of mitzvot these sparks are elevated and restored to their original source. See Tohu, Tikun, Birur. 

(Aramaic) the female partzuf that develops from the sefira of malchut. As a partzuf, nukva (or nukva d'zeir anpin) divides into two particular partzufim, Leah and Rachel, the two wives of Jacob (the third and fourth matriarchs). Leah represents thought, while Rachel represents speech.

the fourteenth letter of the Hebrew alphabet. Nun has a numerical value of 50.

"Fifty (nun=50) gates of understanding" that were all given to Moses -- excluding one (Nedarim 35b), until he ascended to Har Nebo -- Har sh'nun bo ("the mountain on which nun--the fiftieth gate--was revealed to him). The number 50 corresponds to the fifty times that the Exodus from Egypt is mentioned in the Torah, and represents the development of the seven emotional attributes (middot) within bina into their constituent sub-middot (7X7 = 49), plus one for the word bina itself, representing the fiftieth gate, which is generally unattainable.

literally, "wheels." Ofanim are angels occupying the world of Asiya described by Ezekiel as the wheels of the Divine Chariot.

"The World to Come." Maimonides regards the term as synonymous with the Garden of Eden, which is inhabited by souls without bodies. The scholar Nachmanides, however, regards the term as synonymous with the era of the Resurrection of the Dead. Then the soul will once again inhabit a body without the latter obscuring the light of the soul at all. Kabbala concurs with the view of Nachmanides.

pl. olamot, world(s), plane(s) of reality, including spiritual planes. There are five worlds, from highest to lowest: Adam Kadmon, Atzilut, Beriya, Yetzira, Asiya.

space, time and being. Three fundamental dimensions of existence spoken about in Sefer Yetzira.

a measure of grain, referring to consecrating produce at the Temple, also the forty-nine days between Passover and Shavuot, during which time these offerings were made. Also called Sefirat HaOmer.

or taanug -- "delight." One of the general powers of the soul. See Soul Powers.

"returning light." The immanent creative light which descends into the worlds from above to become clothed within the vessels of the sefirot is referred to as "or yosher" -- "direct light." Or chozer -- "returning light" (returning from below to above) -- was clothed within vessels but, as a result of the barriers it has to overcome in illuminating the world, it succeeds in escaping the limitations of the vessels and returns to its source.

a metaphor for G-d's infinite revelation of Himself. Prior to Creation, there was only the infinite revelation of G-d that filled all existence. This is called the Or Ein Sof -- the Infinite Light. The Or Ein Sof is not G-d Himself, only His infinite revelation of Himself. Within this infinite revelation, limited beings could not possibly exist. Accordingly, there was a progressive lessening and constricting of the Or Ein Sof, making room for limited existence. This is called the tzimtzum.

enveloping (or "transcendent") light" and "immanent light." The difference between the light of sovev kol almin and of memalei kol almin is that although both of them affect all created beings, the light of memalei kol almin is clothed within the created entity in an immanent way, so that the subject that it enlivens can be aware of it, interact with it, and respond to it. It is therefore called or pnimi -- internalized light. The light of sovev kol almin, however, is not clothed within an entity in a way that allows the created being to sense it, interact with it, or respond directly to it. It is therefore said to "encompass" or transcend that which it illuminates, and is called or makif.

"direct light." The immanent creative light that descends into the worlds from above to become clothed within the vessels of the sefirot.

lights (singular: or). Often refers to the light of the sefirot, as opposed to the vessels (kelim).

literally, "orchard." The word is an acronym of peshat, remez, drush, sod -- the interpretation of the Torah according to the plain meaning of the text (peshat), allusion to deeper meanings (remez), the homiletic explanation (drush), and the esoteric explanation (sod), respectively. These correspond to the four worlds, Asiya, Yetzira, Beriya, Atzilut.

, Kabbala work by R. Moshe Cordovero.

pl. Partzufim, the ten sefirot exist not only as individual manifestations of divine attributes, but are also arranged in various distinct configurations, each called a partzuf -- "visage" or "profile"-- each with ten sefirot of its own. All the partzufim are described by names that characterize the way they function as partzufim. The partzuf of the inner aspect of keter is called Atik or Atik Yomin, the partzuf of the outer aspect of keter is called Arich Anpin. The partzuf of chochma is called Abba, the partzuf of bina is called Imma, the partzuf of the six sefirot from chesed to yesod is called Zeir Anpin, the partzuf of malchut is called Nukva. Furthermore, each of the partzufim from Abba downwards has a higher element (the mochin of the partzuf) and a lower element (the middot of the partzuf): in Abba these are chochma and Yisrael Sabba, in Imma they are bina and Tevuna, in Zeir Anpin they are Yisrael and Yaakov, in Nukva they are called Leah and Rachel.

the seventeenth letter of the Hebrew alphabet. Peh has a numerical value of 80.

Passover, the biblical festival of matza, celebrated for seven days (eight days  outside of Israel) starting on the fifteenth of Nisan.

"inwardness." In terms of Creation, this refers to the inner core, or essence, of a sefira, in terms of a person's aspirations, interests or behavior, it indicates an inner integrity and a tendency to seek timeless values. Pnimiyut is the opposite of chitzoniyut.

kohot ha-nefesh in Hebrew. The soul expresses and manifests itself through its powers. Soul powers are divided into two categories: (a) General or encompassing powers, so called because they are not limited to any specific organ, limb or function of the body, but envelop the body as a whole. The general powers include delight (oneg) and will (ratzon). (b) Particular powers, are limited to a specific organ, limb or function of the body, such as the intellectual powers, which are manifested in the brain, and the emotional powers, which are manifested in the heart. The powers of the soul derive from the sefirot above and are sometimes called by the same name: chochma, bina, daat, chesed, gevura, tiferet, netzach, hod, yesod, malchut. They are also known by the attributes they represent. In order of the sefirot the particular powers are: bitul (self-nullification), simcha (joy), hakara, emet or hargasha (consciousness, truth, feeling), ahava (love), yira (fear or awe), rachamim (compassion), bitachon (trust, self-confidence), temimut (sincerity, forthrightness), hitkashrut (connection, empathy), shiflut (humility). There are also three encompassing powers, corresponding to the three levels of keter: emuna (faith, corresponding to Radla), taanug (corresponding to Atik) and Ratzon (corresponding to Arich Anpin. See individual entries.

Feast of Esther, celebrated in Adar, commemorates the triumph of Queen Esther and Mordechai over Haman, vizier of Persia, who wished to destroy the Jews of Shushan and the rest of the Persian Empire.

mercy, compassion. Rachamim is the spiritual state associated with the sefira of tiferet.

one of the four Matriarchs, wife of Jacob. Rachel is also the name of the lower partzuf of Nukva (the female element) -- the true soul-partner Zeir Anpin.

Reisha d'lo yada ud'lo ityada (acronym), "the head (or beginning) that is not known and cannot be known". This extremely sublime level is first mentioned in one of the most abstruse sections of the Zohar -- the Idra Zuta (Zohar vol. 3, p. 288b). See also Likutei Torah, Derushim l'Yom Kippur, p. 71c. Kabbalistic texts (Shaarei Gan Eden, Rabbi Yosef Gikatilia, p. 49) explain that there are three "heads" in Atik: 1) Reisha d'lo Reisha (the head which is not a head), 2) Reisha d'lo yada (the head which is not known), 3) Reisha d'lo ityada (the head which cannot be known). However, in Maamarim Melukat vol. 2, p. 107 the Rebbe clearly indicates that Radla comprises both Reisha d'lo yada and Reisha d'lo ityada. Accordingly, we have translated it as the head (or beginning) that is not known and cannot be known.

acronym of the name R. Moshe Cordovero, 5282-5330 (1522-1570 CE). Kabbalist in Safed. Author of several important Kabbalistic works, including Pardess Rimonim (completed at the age of 27) , Sefer Eilimah Rabbati, Or Ne'erav, Or Yakar (a commentary on Zohar) and many others. Student of Rabbi Yosef Karo and Rabbi Shlomo Alkabetz.

acronym of the name of Rabbi Shalom Sherabi, 5480-5537 (1720-1777 CE). Born in Yemen, he later lived in Israel and became head of Yeshivat Bet E-l. Author of major commentary on the Zohar.

acronym of the name of R. Shimon bar Yochai (2^nd Century CE). Rabbi Shimon was one of the main students of Rabbi Akiva. Rabbi Shimon and his son Rabbi Eliezer hid in a cave to escape Roman persecution in 3909 (149 CE). Author of the Zohar, buried in Meron, Israel, west of Safed.

"firmament." In Kabbala, this denotes a number of various spiritual levels. There are seven firmaments: vilon, rakia, shechakim, zevul, ma'on, machon, aravot.

literally "running and returning," or "ascending and descending." In his vision of the Divine Chariot, Ezekiel saw chayot (angelic creatures) drawing the chariot forward. They were in a state of "running and returning." In the human realm this represents the dynamic rise and fall of the soul in its desire to cleave to G-d (ratzo) and yet fulfill its mission in the body (shov). Ratzo and shov are responses of created beings to the pulsing forth of the Infinite Light into the created worlds below and its re-absorption within its source in the process known as mati v'lo mati. When the Infinite Light pulses forth (mati), a corresponding ratzo is produced in created beings. When the Infinite Light is re-absorbed within its source (lo mati) the corresponding response is shov.

will. One of the general powers of the soul. See Soul Powers.

in the Chassidic tradition refers to the righteous spiritual leader of each Chassidic dynasty.

called gilgul in Hebrew, the return of a soul from the past into another body at a later time to complete the 613 mitzvot not yet all performed to perfection.

the twentieth letter of the Hebrew alphabet. Reish has a numerical value of 200.

(Aramaic), "the head (or beginning) that is not known". This is one of the three partzufim of keter.Also referred by its acronym Radla- see there.

literally "residue" or "vestige." A residue of the Infinite Light remaining in the void (chalal) brought about by the tzimtzum. When it arose in G-d's will to create the worlds, He "measured" in the Infinite Light the potential that He wanted to exist in actuality. When the Infinite Light was removed from the chalal via the tzimtzum, the aspect of "measuring" remained. This is the reshimu, comprising 231 "gates" (two-letter combinations) called the R'la She'arim, which are the underlying structural patterns of all creation. The reshimu is the source and origin of the vessels of the sefirot. 

"231 Gates".These are the 231 (reish=200, lamed=30, and aleph=1) 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.

(Aramaic) the vessels of the world of Tohu shattered into 288 (reish=200, peh=80, and chet=8) "sparks" of holiness. Genesis 1:2 alludes to the primordial world of Tohu being created prior to the world of Atzilut. This world was unstable (merachefet -- comprising two words r'pach and meit) and disintegrated into 288 sparks of holiness that fell (literally died -- meit). These 288 sparks subdivided and became imbedded in the worlds and in the kelipot from which they must be extracted and elevated. See Birur Tohu,Shevirat HaKelim.

, a way of expanding the numerical value (gematria) of words where letters are added consecutively to form a sum total that is called the ribua of the word. For example, the letters of the name E-yeh have the following numerical values: aleph = 1, hai = 5, yud = 10, hai =5. So the ribua of E-yeh is: 1 + (1+5) + (1+5+10) + (1+5+10+5) = 1 + 6 + 16 + 21 = 44.

, "individual squaring" -- a way of expanding the numerical value (gematria) of words where letters are squared and then added to form a sum total called the ribua perati of the word. For example, the ribua perati of the name E-yeh is: 1²+5²+10²+ 5² = 1+25+100+25 = 151. Squaring signifies full maturation and development. This is because squaring a number makes that number inter-include all its constituent units.

(Rebecca), one of the Matriarchs, wife of Isaac, mother of Esau and Jacob.

the Jewish New Year, celebrated on the first two days of the month of Tishrei, inaugurating the year with solemn prayers to G-d as the Almighty King.

a generic term for the soul. More specifically, it refers to the second level of the soul. Ruach corresponds to the world of Yetzira. The primary manifestation of ruach is in the emotions, just as the primary activity of the six sefirot of Zeir Anpin (from chesed to yesod) is in the world of Yetzira. In terms of divine service this entails arousing the emotions of love and awe of G-d by contemplating the divine light that forms and maintains the world of Yetzira, and by observing the tremendous self-nullification of the angelic beings which inhabit it. Although the intellect may be used extensively on this level of soul, nevertheless, the primary focus of the intellect here is contemplation in order to arouse the emotions.

literally "the holy spirit," or divine inspiration. A form of prophecy.

, Samech-gimel, one of the four ways of spelling out the Ineffable Name of G-d (YHVH), the Tetragrammaton. The numerical value of samech-gimel is 63. See fuller explanation in the dictionary, entry Ab, Sag, Mah, Ban.

the fifteenth letter of the Hebrew alphabet. It has a numerical value of 60.

"the order of progression," from the Hebrew shalshelet -- "chain." The term signifies the finite sequence of causes and effects (called illa v'alul) that bring about the descent of the worlds from one another. The seder hishtalshelut includes all of the spiritual worlds, together with all of the specific sub-gradations within them. Just as the links of a chain are connected to one another, so that the lowest level of the higher link is attached to the highest level of the lower link, so too the lowest level of the higher world is the source of, and remains attached to, the highest level of the lower world in an orderly chain of descent. Accordingly, a lower level of the seder hishtalshelut is produced by a mere radiance of the level that precedes it. See also Worlds.

, Kabbala work attributed to Avraham Avinu (Abraham the Patriarch) which, according to some, was finally redacted by Rabbi Akiva (d. CE 135).

pl. sefirot, ten divine emanations that serve as channels for divine energy or life-force. By way of the sefirot, G-d designs and conducts the worlds and interacts with Creation, as the introduction to the Zohar states, "You are He who brings forth ten. . . . sefirot." They may thus be considered His "attributes." The ten sefirot are: keter, chochma, bina, chesed, gevura, tiferet, netzach, hod, yesod and malchut. Daat, placed after Bina, is sometimes counted instead of keter. The sefirot are not distinct entities, or intermediaries, which would imply duality or plurality in the Infinite Light or in G-d. Quite the contrary -- they are nothing other than various phases and levels of G-d's revealing Himself to man. Thus the sefirot are called bli-ma, without substance in Sefer Yetzira. The sefirot constitute the inner structure of each of the worlds, somewhat like the bones give shape and form to the human body. How, and to what degree, the sefirot reveal the Infinite Light in each world gives each particular world its individual character. See each sefira as individual entries.

the forty-nine days between Passover and Shavuot. Each night after reciting the evening prayer (maariv), the "day" of the Omer is enumerated. 

pl. Seraphim, angels of the world of Beriya.

or Shaashuei Hamelech b'Atzmuto, "Essential Delight" or "The Delights of the King in Himself." This is the first level of the revelation of G-d's inner light to Himself, as it were. The shaashuim atzmi'im are referred to as "the light that shines to Himself."

the Festival of Weeks, Feast of First Fruits, or Pentecost, the Biblical festival occurring on the fiftieth day after Passover. Falls on the sixth (and seventh, outside of Israel) of Sivan, commemorates the giving of the Ten Commandments to the entire Jewish nation at Mount Sinai.

the Divine Presence. Associated with the sefira of malchut.

abundance, divine influx. The flow of divine bounty from above to below.

pl. Shemot, divine names.

Exodus. The second of the five Books of Moses (the Pentateuch).

the eleventh month of the Hebrew calendar.

the breaking of the vessels of the world of Tohu due to the intensity of the lights and the immaturity of the vessels. The vessels of the sefirot of Tohu were emanated as nikudim -- point-like absolute qualities that did not allow any integration of other qualities. Furthermore, the sefirot of Tohu were arranged in a single column one below the other so that they were unable to function in unison. Accordingly, they could not contain the extremely powerful lights of Tohu. The vessels of the lower sefirot of Tohu shattered into 288 sparks (R'pach Nitzutzin) which fell from their elevated position into what would later constitute the lower worlds.

literally "intertwining", referring to the intertwining of the letters of divine names in order to produce a yichud. Whichever name comes first (as the first letter of the combined name) dominates the yichud. For example, the shiluv of Adni into Havayah produces Yud-Alef-Kay-Dalet-Vav-Nun-Kay-Yud. This is yichuda illa (the higher yichud) signifying that time and space (which originate in the name Adni) are nullified in G-d's Infinite Being (indicated by the name Havayah). The shiluv of Havayah (Yud-Hei-Vav-Hei) into Adni (Alef-Dalet-Nun-Yud) produces Alef-Yud-Dalet-Hei-Nun-Vav-Yud-Hei. This is yichuda tata'a (the lower yichud) signifying that the existence of space and time is permeated with the Infinite.

the twenty-first letter of the Hebrew alphabet. Shin has a numerical value of 300.

The 370 lights that originate in the partzuf of Arich Anpin. (Shin=300, ayin=70).

literally, the Song of Songs.

central Jewish prayer expressing G-d's Oneness. The Bible requires its recitation twice a day.

the Eighth Day of Assembly. A biblical festival immediately following Sukkot in Tishrei, one day in Israel (two outside). Outside of Israel the second day is called Simchat Torah.

literally, "wild ox". A creature mentioned in the prophetic writings that will battle against Livyatan (the Leviathan) at the end of days. The shor habar is a land creature (a symbol for the revealed realm) and signifies the souls of baalei teshuva (those who return to Judaism).

returning, or descending. This refers to the spiritual dynamic of a created being rising up to cleave to G-d (see above, ratzo) and yet returning to the body to fulfill its mission in this world (shov). See Ratzo v'shov.

(Code of the Jewish Law), compilation of halacha by R. Yosef Caro, completed 5335.

the festival combined with Shmini Atzeret (in Israel) or which immediately follows it (outside of Israel). On this day Jews celebrate the reading of the Torah in its yearly cycle, completing the last passages of the book of Deuteronomy (Devarim) and immediately beginning the reading of the book of Genesis (Bereishit).  

(Aramaic), lit. "the other side," the aspect of unholiness, or the forces of evil.

the third month of the Hebrew calendar. 

see Powers of the Soul.

(Aramaic) literally, "encompassing all of the worlds." This refers to the Infinite Light that is not confined to any vessel or constrained by the limitations of the recipient. It transcends that which it illuminates. Sovev kol almin acts in a remote, imperative, unidirectional manner (i.e., from above to below, but not vice versa), and does not become part of that which it illuminates. It therefore "encompasses" them in a pervasive and transcending form. Accordingly it is also called or makif -- "enveloping light." (See Tanya chap. 48, Sefer HaMaamarim 5703, p. 31). See also Or Makif / Or Pnimi.

biblical Festival of Booths, or "Tabernacles," celebrated from the fifteenth of the month of Tishreifor seven days (eight days outside of Israel). An enclosure is prepared outside of the house in which all food is eaten for the duration of the festival, and frequent use of the enclosure is encouraged so as to "dwell" there.

cantillation (chanting) notes used when the Torah is read publicly, the cantillation marks indicating what notes to use. In Kabbala the taamim correspond to the sefira of keter.

or oneg -- "delight." One of the general Soul Powers

desire, lust, or passion.

ritual purity. Also used to refer to the process of purification of a dead body.

the comprehensive anthology of Jewish teachings redacted in Babylon by Ravina and Rav Ashi. Also called Gemara. Comprising the Jerusalem Talmud (Talmud Yerushalmi) and Babylonian Talmud (Talmud Bavli).

the fourth month of the Hebrew calendar.

pl. Tannaim, sages of the Mishna.

acronym for Taamim, Nekudot, Tagin, Otiot -- cantillation (chanting) notes, vowel marks, "crowns" on the letters used when writing a Torah scroll, and the letters themselves. In Kabbala these correspond to, and are indicative of, the sefirot of keter, chochma, zeir anpin and malchut respectively.

the first methodical treatise on Chassidic philosophy, published in 1798, written by the first (the Alter) Lubavitcher Rebbe, R. Shneur Zalman of Liadi, founder of Chabad Chasidut, a guide to development of the soul, based on kabbalistic and Chassidic principles. 

620 columns of light. (Tarach --tet, reish, chet--is the number 620.) There are 620  columns of light that extend forth from keter (the gematria of keter = tarach) to chochma and bina, and from them is drawn life-force to all the sefirot.

the twenty-second letter of the Hebrew alphabet. Tav has the numerical value of 400.

Resurrection of the Dead.

the Book of Psalms.

(Aramaic), the supernal luminescence / the lower luminescence. Generally tehiru illa refers to the revelation of the Or Ein Sof prior to the tzimtzum, whereas tehiru tata'a refers to the Or Ein Sof after the tzimtzum and specifically to the world of Adam Kadmon.

the ninth letter of the Hebrew alphabet. Tet has a numerical value of 9.

the four-letter Ineffable Name of G-d (YHVH), signifying the eternal and transcendent revelation of G-d.

the tenth month of the Hebrew calendar.

"comprehension." Tevuna is the lower of the two primary partzufim of the sefira of bina. Together are referred to as the partzuf of Imma.

attributes of Divine Mercy, achieved through severe constrictions, symbolized by the beard and peyot (the side-locks).

of which there are two forms in Scripture: Exodus 34:6-7 and Micah 7:18-20. See Yud Gimel Middot HaRachamim.

channels through which the light of chochma (wisdom) infuses Creation, corresponding to the thirty-two times that the name Elo-him is mentioned in the beginning of Genesis. The thirty-two paths are comprised of ten sefirot and the twenty-two letters of the Hebrew alphabet, which are the basic building blocks of creation.  

literally "beauty" or "harmony", the sixth of the ten sefirot. In the arrangement of sefirot in three columns tiferet is situated in the middle of the central column directly beneath daat (or beneath keter, when daat is excluded) and above yesod, and corresponds to the upper torso (in particular, the heart). Tiferet harmonizes and synthesizes the boundless outpouring of chesed with the severe restriction of gevura, so that a proper mixture of the two will result in a bearable revelation of chesed to finite created beings. Tiferet is referred to as "truth," for its outflow depends on the merit and worthiness of the recipient. Nevertheless, ideally, tiferet tends toward chesed so as to allow for focused compassion. It is therefore also known as middat harachamim ("the attribute of compassion or mercy"). In addition tiferet is referred to as "beauty" for its harmonious blending of the sefirot produces the quality of beauty.

1) rectification, restoration. See Birur. 2) The world of Tikun, the purpose of which is to rectify, restore and uplift the shattered vessels of the world of Tohu. Often used synonymously with Atzilut. The first world to be formed after the tzimtzum was Adam Kadmon. Some of the actual light of Adam Kadmon was projected outward via several channels, called einayim, ozen, chotem, peh (literally, "eyes, ears, nose, mouth.") An effulgence, or reflection of light, was also projected outward from the "forehead" (metzach) of Adam Kadmon. (Of course these terms are only metaphorical and merely signify different levels of light and stages of development of vessels that emerge from Adam Kadmon). The flow of light that was reflected from the forehead of Adam Kadmon formed the light and vessels of sefirot of the world of Tikun. Due to the manner in which the lights of the sefirot were emanated, as a reflection rather than a direct illumination, the intensity of the lights was far less than the lights of the world of Tohu (which could not be contained in vessels due to their intensity). Furthermore, the vessels of Tikun were also broader (i.e., every vessel integrated the qualities of all the other vessels, so that chesed was mitigated by gevura, and gevura was sweetened with chesed). In addition, the sefirot of Tikun are arranged in three columns (whereas those of Tohu were in a single column, one below the other) enhancing their ability to work harmoniously. Tikun rectifies and restores the shattered vessels of Tohu and will eventually be in a position to "inherit" the original lights of Tohu.

(Aramaic), "Thirteen Adornments of the Beard." These are the Yud Gimel Middot HaRachamim (the Thirteen Attributes of Divine Mercy) whose source is in Arich Anpin. However, in order for them to be drawn down below they must be severely constricted. They correspond to the beard and peyot (side-locks).

the seventh month of the Hebrew calendar.

also called Nikudim,was a prior form of creation, alluded to in Genesis 1:2. The world of Tohu was created in order to be destroyed and was destroyed in order to be re-created. The first world to be formed after the tzimtzum was Adam Kadmon. Some of the light of Adam Kadmon was projected outward via several channels, called einayim, ozen, chotem, peh (literally, "eyes, ears, nose, mouth.") These terms are obviously only metaphorical and merely signify different levels of light and stages of development of vessels that emerge from Adam Kadmon. The light that emerged from the eyes of Adam Kadmon formed the light and vessels of the sefirot of the world of Tohu. In Akudim, the level that preceded Tohu, the lights of all ten sefirot were contained in a single vessel. In Tohu the lights of the ten sefirot were contained in ten individual vessels. However, due to the manner in which these vessels were emanated (as nikudim -- point-like absolute qualities containing no admixture of other qualities, so that the sefira of chesed was absolute chesed, untempered with gevura, and vice versa) and because they were arranged in a single column one below the other so that they were unable to function in unison, they could not contain the extremely powerful lights of Tohu. The vessels of the lower sefirot of Tohu shattered into 288 sparks (R'pach Nitzutzin) which fell from their elevated position into what would later constitute the lower worlds. These sparks became embedded in creation. See Shevirat HaKelim.

the entire body of Jewish wisdom and teachings, both the Oral law and the Written law. Sometimes refers only to the hand-written scroll of the Divine Law (the Five Books of Moses).

, early Chassidic work by R. Shneur Zalman of Liadi, the first ("Alter") Rebbe of the Lubavitcher dynasty, it provides Chassidic insight according to the weekly Torah readings of Genesis and Exodus.

see Ibur.

15^th day (tet-yud = 15) of the month of Shevat, the New Year of the Trees. Fruit of trees less than four years old is prohibited and that of the fourth year has a special status. The age of trees is calculated from this date, to determine the status of the fruit of the individual tree.

the eighteenth letter of the Hebrew alphabet. Tzadi has a numerical value of 90.

pl. Tzadikim, A righteous, saintly person. One who has achieved a permanent inner spiritual transformation.

"hidden tzadik" whose righteousness remains unknown to the general community. In every generation there are 36 hidden tzadikim in addition to 36 revealed tzadikim.

charity, more literally, it translates as "righteousness".

"letter permutation." The permutation of letters used in kabbalistic meditation and practice.

the Divine "Image" in which man was created and in the aura of which he goes about (see Psalms 39:7 -- "Ach b'tzelem yithalech ish").The word tzelem is constructed of three letters: tzadik, lamed, mem. The Arizal explains that each letter corresponds to a different level of man. The tzadik refers to the immanent light of or pnimi, that element of reality that a person integrates in order to derive life force. It is symbolized by food, as in the verse (Proverbs 13:25), "Tzadik ochel l'sova nafsho," "A tzadik eats for the satiation of his soul." The lamed represents the makif hakarov (the proximate enveloping or transcendent light), which corresponds to "clothing." The mem is the makif harachok (the distant enveloping or transcendent light). It corresponds to one's house, the spiritual space in which a man lives.

the self-contraction or self-limitation of the Infinite Light, thereby allowing finite worlds to be created and to exist. Prior to Creation, there was only the infinite revelation of G-d -- the Infinite Light -- filling all existence. Within this infinite revelation, finite worlds and beings could not possibly exist. When it arose in G-d's Will to create the worlds and all their inhabitants, He contracted and concealed the Infinite Light, creating a "void" in which finite existence can endure.

"form," sometimes referring to the soul. One of the objectives of divine service is to subjugate the matter within Creation to its form.

supernal saintly "guests" who come to visit the Sukka. According to the Zohar (vol. 3, 103b, commentaries) they are: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. The ushpizin draw extremely elevated levels of holiness into the world.

the sixth letter of the Hebrew alphabet. Vav has a numerical value of 6.

Leviticus. Third of the Five Books of Moses (the Pentateuch).

Hebrew olam (pl. olamot), from he'elem -- concealment. The worlds are descending planes of reality brought about by the progressive concealment of Infinite Light through the process of tzimtzum. Prior to Creation there was only the infinite revelation of Infinite Light that filled all of existence. Within this infinite revelation, finite beings could not possibly exist. Accordingly, there was a progressive concealment and constriction of the Infinite Light, called tzimtzum, making room for limited existence. The tzimtzum brought about five worlds -- various planes of reality distinguished by the degree to which Infinite Light is concealed in each of them. They are, from highest to lowest, Adam Kadmon, Atzilut, Beriya, Yetzira and Asiya. The entire physical universe is the lowest aspect of the world of Asiya. Certain sefirot (or groups of sefirot) predominate in each of the worlds -- keter in Adam Kadmon, chochma in Atzilut, bina in Beriya, Zeir Anpin in Yetzira and malchut in Asiya. See individual entries for Adam Kadmon, Atzilut, Beriya, Yetzira, and Asiya

a tributary of the Jordan River that was the location of Jacob's nighttime encounter with the angel of Esau (Genesis 32:23-33). As such, it signifies the struggle between good and evil. When the name Havayah is intertwined (shiluv) with the name Elo-him the severity indicated by the name Elo-him is sweetened by the mercy of the name Havayah. The combined numerical value (gematria) of these names is Yabok, 112 (yud=10, beit=2, and kuf=100).

the highest of the five levels of the soul. Corresponds to the world of Adam Kadmon.

"capability." The absolute omnipotence of G-d.

Joshua, the Book of Joshua.

(a) being, as opposed to ayin ("nothingness"). Yesh can refer to G-d's True Being (Yesh HaAmiti), or to created being (yesh hanivra), (b) a derogatory term for an arrogant or self-aggrandizing person.

creation ex nihilo. Finite being (yesh) is not created by a long chain of gradual reduction of the Infinite Light until the yesh is created, but rather by way of a radical "leap" that allows for the creation of finite and corporeal entities. In the cause-and-effect descent of illa v'alul, the alul (effect) was already contained within the illa (cause), albeit in an undefined state. Thus the final effect is not a newly created entity, it is merely revealed from its former state of concealment. Accordingly, the effect always remains in some way commensurate with the original cause that produced it. Thus the infinite can never become finite through gradual reduction: "The creation of the worlds is not by way of a development from cause to effect… for even myriads upon myriads of dwindling and evolution from level to level [of the Infinite Light] in a causal process will not bring about the development and being of physical matter… Rather, it is the power of Ein Sof who creates ex nihilo, not progressively, but by way of a radical 'leap'" (Likutei Torah, Devarim 46c). The "leap" which allows for the creation of finite and corporeal entities is called tzimtzum. However, since it is the power of Ein Sof who creates, as the verse states, "Everything is from You" (I Chronicles 29:14), why is it called "ex nihilo" -- "from nothing"? The answer is that G-d's power to create and sustain the Creation is called "nothing" because it is merely a radiance or reflection that is incomparable to His Essence and makes no change thereto.

literally "foundation", the ninth sefira. In the arrangement of sefirot in three columns yesod is the next to last sefira of the central column, below tiferet and above malchut. In the male, it corresponds to the procreative organ, and in the female to the womb.  Its position expedites its function as the connector between all of the sefirot that precede it, and the recipient, malchut, below it. Yesod acts as the channel or distribution point through which the higher sefirot pour their outflow into malchut, the recipient. In order for the distribution to reach its intended destination, there must be a proper channel of communication between the giver, yesod, and the receiver, malchut. The distributor (yesod), must be able to identify the recipient (malchut) in order to match each portion with its intended recipient. To achieve this, there must be an internal bond between yesod and malchut. Yesod arouses the desire to receive in malchut, and malchut in turn arouses in yesod the desire to give (see Haalat mayin nukvin, hamshachat mayin dechurin). In this way, yesod unites itself with malchut in complete empathy, so that the "giving" is direct, face-to-face, and not indirect, back-to-back. Thus yesod is identified in the Torah with the tzadik (righteous one), as in the verse, "and the tzadik is the foundation (yesod) of the world." Joseph the Tzadik is the embodiment of the sefira of yesod. Furthermore, in the human image of the divine, yesod is the organ whereby the seminal fluid, which derives from the brain, is dispersed into malchut. Yesod is also referred to as the brit, the holy sign of the covenant between G-d and Abraham, the first Jew.

the ten sefirot exist not only as individual manifestations of divine attributes, but are also arranged in various distinct configurations, called partzufim, each with ten sefirot of their own. All the partzufim are described by names that characterize the way they function as partzufim. The partzuf* of chochma* is called Abba. Yesod corresponds to the organs of procreation. Yesod Abba is thus the channel through which the flow from chochma reaches the other partzufim.

the inclination to evil -- a person's proclivity to disobey G-d's commands, and thus harm himself.

or yetzer haTov, the innate altruistic inclination to do good and to fulfill G-d's will.

the "World of Formation" from the word tzura -- form or formation. Yetzira is the third of the four immanent worlds, between Beriya, above it, and Asiya below it. The primordial matter of Beriya is endowed with generic form in Yetzira. It is the spiritual abode of the category of angels called chayot, it corresponds to Ruach in the soul of man. The sefirot of Zeir Anpin predominate in Yetzira. See also Worlds.

pl. Yichudim, "unification." A mystical process of uniting forces in the spiritual realms.

(Aramaic), upper-level and lower-level unity. In the state of Yichuda Illa all that exists is G-d Himself, the worlds are completely merged into His Unity. In the state of Yichuda Tata'a, the world is seen to exist only by virtue of the influx of divine energy, which constantly creates and sustains all of Creation.

awe or fear.

the emotional attributes (middot) of the partzuf of Abba.

"Day of Atonement", day of repentance and fasting, observed on the tenth of Tishrei, nine days after Rosh Hashanah.

"Straightness", the stage preceding Igulim in the development and arrangement of the sefirot of Adam Kadmon. See Igulim v'Yosher in the Glossary.

"jubilee." The fiftieth year in a fifty year cycle is called yovel -- jubilee. At this time land returns to its original owners and slaves are set free. In Kabbala yovel corresponds to bina.

the tenth letter of the Hebrew alphabet. Yud has a numerical value of 10.

the Thirteen (yud=10 and gimel=3) Attributes of Divine Mercy. These appear in two forms in Scripture: the more prevalent form, uttered by Moses, is found in Exodus 34:6-7: "E-l, Rachum v'Chanun, Erech, Apayim, v'Rav Chesed, v'Emet, Notzer Chesed, l'Alafim, Nosei Avon, v'Fesha, v'Chata'a, v'Nakei."  ("Mighty One, merciful, and gracious, long-suffering, serene, abundant in kindness, and truth, storing kindness to thousands, bearing iniquity, transgression, and sin, acquitting"). [Note that according to the Arizal the Thirteen Attributes begin with the name E-l, and not with the name Yud-Hei-Vav-Hei]. The second form is found in Micah 7:18-20: "Mi E-l Kamocha, Nosei Avon, v'Over Al Fesha, Lish'eirit Nachalato, Lo Hechezik L'ad Apo, Ki Chaftez Chesed Hu, Yashuv Yerachameinu, Yichbosh Avonoteinu, v'Tashlich Bimtuzlot Yam Kol Chatotam, Titein Emet l'Yaakov, Chesed l'Avraham, Asher Nishba'ta La'avoteinu, Miyemei Kedem" ("Who is G-d like You, who pardons iniquity, and forgives the transgression of the remnant of His heritage? He does not maintain His anger forever, because He delights in kindness. He will again show us compassion, He will suppress our iniquities. You will cast all their sins into the depths of the sea. Show faithfulness to Jacob, kindness to Abraham, as You have sworn to our fathers from days of old"). The Zohar (vol. 3, Idra p. 13) explains that the Thirteen Attributes uttered by Moses are for the sake of life in this world and derive from Zeir Anpin, whereas the Thirteen Attributes mentioned by Micah are for the sake of the life of the soul and derive from keter. The latter are therefore of a higher order" (Rabbi Moshe Cordovero in Eilimah Rabbati, ma'ayan 3, tamar 4, chap. 14).

see Tetragrammaton.

abbreviation of Zeir Anpin.

the seventh letter of the Hebrew alphabet. Zayin has the numerical value of 7.

(Aramaic) literally "the miniature face" the configuration of the sefirot from chesed to yesod to form a partzuf. 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") with ten sefirot of their own in which one (or a group) of the sefirot is dominant. The partzuf of Zeir Anpin (or Z'A for short) is the grouping of the six sefirot from chesed to yesod into an independent configuration in which the emotional attributes (and particularly tiferet) dominate.

the second month of the Hebrew calendar. More frequently called Iyar.

pl. Zivugim, literally finding and marrying one's mate. In Kabbala, this signifies the intimate relationship between the sefirot, whereby they become united. Also refers to the nullification of the soul in communion with G-d, resulting in physical death (zivug neshikin).

major Kabbala work originally redacted by R. Shimon bar Yochai, and subject of many commentaries since that time.