A report on Chokhmah and Ein Sof

The sefirot consist of lights invested in vessels, similar to water poured into a glass. While taking on the shape of the glass, the water is essentially unchanged.

2. Chokhmah (Wisdom; )

- Ein Sof

The light of the Ein Sof becomes unified in the world of Atziluth through clothing itself first in the sefira of Chokhmah.

- Chokhmah
The sefirot consist of lights invested in vessels, similar to water poured into a glass. While taking on the shape of the glass, the water is essentially unchanged.

4 related topics with Alpha

Overall

Keter as depicted in a Mizrach printing by Samuel Habib (1828)

Keter

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Topmost of the sephirot of the Tree of Life in Kabbalah.

Topmost of the sephirot of the Tree of Life in Kabbalah.

Keter as depicted in a Mizrach printing by Samuel Habib (1828)

It is between Chokhmah and Binah (with Chokhmah on the right and Binah on the left) and it sits above Tiferet.

This first Sefirah represents the primal stirrings of intent in the Ein Soph (infinity), or the arousal of desire to come forth into the varied life of being.

Metaphorical representation of the Five Worlds, with the 10 sefirot radiating in each, as successively smaller Iggulim "concentric circles"

Sefirot

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Metaphorical representation of the Five Worlds, with the 10 sefirot radiating in each, as successively smaller Iggulim "concentric circles"
The Yosher-Upright configuration of the 10 sefirot, arranged into 3 columns
Configuration of the body
Sefer Hakavanot from "Kisvei HaAri", disciples of the 16th century Lurianic Kabbalah. It moved the origin of perceived exile in the sefirot to Primordial Creation, before the influence of Man on supernal harmony, as in Medieval Kabbalah
The 10 sefirot, arranged into the 3 columns, with the 22 Paths of Connection of three types

Sefirot (סְפִירוֹת səp̄īrōṯ), meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus).

The next three sefirot (Chokhmah, Binah and Da'at) describe three levels of conscious divine intellect.

Jewish Kabbalists portrayed in 1641; woodcut on paper. Saxon University Library, Dresden.

Kabbalah

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Esoteric method, discipline and school of thought in Jewish mysticism.

Esoteric method, discipline and school of thought in Jewish mysticism.

Jewish Kabbalists portrayed in 1641; woodcut on paper. Saxon University Library, Dresden.
Kabbalistic prayer book from Italy, 1803. Jewish Museum of Switzerland, Basel.
Latin translation of Gikatilla's Shaarei Ora
The Ark of the Covenant in Solomon's Temple was the seat for God's presence. Ezekiel and Isaiah had prophetic visions of the angelic heavenly Chariot and Divine Throne
Grave of Rabbi Akiva in Tiberias. He features in Hekhalot mystical literature, and as one of the four who entered the Pardes
The grave of Shimon bar Yochai in Meron before 1899. A Talmudic Tanna, he is the mystical teacher in the central Kabbalistic work, the Zohar
The 13th-century eminence of Nachmanides, a classic rabbinic figure, gave Kabbalah mainstream acceptance through his Torah commentary
The leading scholars of Safed in 16th-century invigorated mainstream Judaism through new legal, liturgical, exegetical and Lurianic-mythological developments.
Synagogue Beit El Jerusalem. Oriental Judaism has its own chain of Kabbalah
The 16th-century Maharal of Prague articulated a mystical exegesis in philosophical language
Moshe Chaim Luzzatto, a leading Italian kabbalist, also wrote secular works, which the Haskalah see as the start of modern Hebrew literature
The Vilna Gaon, 18th-century leader of rabbinic opposition to Hasidism—a Kabbalist who opposed Hasidic doctrinal and practical innovations
Synagogue of the Baal Shem Tov, founder of Hasidism, in Medzhybizh (Ukraine). It gave a new phase to Jewish mysticism, seeking its popularisation through internal correspondence.
The Kabbalist (c. 1910–1920), portrait of an Hasidic man in Jewish religious clothing performed by the Austro-Hungarian Jewish painter Isidor Kaufmann (Jewish Museum, New York)
Metaphorical scheme of emanated spiritual worlds within the Ein Sof
Scheme of descending Sephirot in three columns, as a tree with roots above and branches below
In the 16–17th centuries Kabbalah was popularised through a new genre of ethical literature, related to Kabbalistic meditation
Amulet from the 15th century. Theosophical kabbalists, especially Luria, censored contemporary Practical Kabbalah, but allowed amulets by Sages
Joseph Karo's role as both legalist and mystic underscores Kabbalah's spiritualisation of normative Jewish observance
Building on Kabbalah's conception of the soul, Abraham Abulafia's meditations included the "inner illumination of" the human form
16th-century graves of Safed, Galilee. The messianic focus of its mystical renaissance culminated in Lurianic thought.
Title page of first printed edition of the Zohar, main sourcebook of Kabbalah, from Mantua, Italy in 1558
Golden age of Spanish Judaism on the Knesset Menorah, Maimonides holding Aristotle's work
Kabbalah mysticism on the Knesset Menorah, which shared some similarities of theory with Jewish Neoplatonists
Tikkun for reading through the night of Shavuot, a popular Jewish custom from the Safed Kabbalists
A version of Lekhah Dodi song to welcome the Shabbat, a cross denomination Jewish custom from Kabbalah

Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God—the mysterious Ein Sof (, "The Infinite") —and the mortal, finite universe (God's creation).

Its symbols can be read as questions which are their own existentialist answers (the Hebrew sephirah Chokhmah-Wisdom, the beginning of Existence, is read etymologically by Kabbalists as the question "Koach Mah?"

A version of the Kabbalistic tree of life

Tree of life (Kabbalah)

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Diagram used in various mystical traditions.

Diagram used in various mystical traditions.

A version of the Kabbalistic tree of life
A pattern inspired by the tree of life in a window in the Joods Historisch Museum in Amsterdam
The tree of life based on the depiction by Robert Fludd in the Deutsche Fotothek

On the tree of life, the beginning of the universe is placed in a space above the first sphere (named "Keter" or "crown" in English). It is not always pictured in reproductions of the tree of life, but is referred to universally as Ohr Ein Sof (אֵין סוֹף‎‎‎‎ אוֹר‎ in Hebrew or "endless light" in English).

The next stage is "Chokhmah" (or "wisdom" in English), which is considered to be a stage at which the infinitely hot and contracted singularity expanded forth into space and time. It is often thought of as pure dynamic energy of an infinite intensity forever propelled forth at a speed faster than light.