A report on Seder hishtalshelus

Metaphorical diagram of the Kav thin line of light descending from the Ohr Ein Sof into the Khalal vacuum to emanate the concealed 10 sephirot in Adam Kadmon

Diagram of the Partzufim countenances, Reishin heads, and Dikna beard Divine aspects configurations in Atziluth

Hebrew prophets envisioned the Throne of God of Beriah with angelic retinue. In Kabbalah Isaiah 6 saw from Beriah, Ezekiel 1 saw from Yetzirah

Contemplation of Divine emanations in Theosophical Kabbalah enables the advantage of the esoteric scholar over the prophet's visions in cognitive understanding of higher levels of Divinity

In Kabbalistic and Hasidic philosophy, seder hishtalshelut or hishtalshelut (סדר השתלשלות) refers to the chain-like descent of spiritual worlds (Olam/Olamot) between God and Creation.

- Seder hishtalshelus

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Joseph Karo synagogue in Safed. The 1538 Safed attempt by Jacob Berab to restore traditional Semikhah (Rabbinic organisation), reelected the community's Messianic focus. Karo, author of the normative Shulkhan Arukh (Code of Law) was one appointed

Lurianic Kabbalah

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School of kabbalah named after Isaac Luria , the Jewish rabbi who developed it.

The old cemetery in Safed where its pre-eminent 16th century mystical and legal figures are buried, including Yosef Karo, Shlomo Alkabetz, Moshe Alshich, Moshe Cordovero and the Ari. After the Expulsion from Spain the Safed circle held a national Messianic responsibility, mirrored in Lurianic scheme

Scheme of the Five Worlds forming within the Khalal Vacuum (Outer Circle) through the illumination of the Kav Ray (Vertical Line). Concepts are non-spatial. Sephirot shown in the scheme of Iggulim ("Circles")

The sephirot in the scheme of Yosher ("Upright"), from which the partzufim develop

The soul of Adam included all future human souls, while the 613 Mitzvot relate to 613 spiritual "limbs" in the configuration of the soul

Kabbalistic chart of Divine names in Ari synagogue. Traditional Lurianic prayer method involved esoteric kavanot meditations on specific Divine letter permutations related to each prayer

Mikveh of Isaac Luria on the hillside below Safed in the Galilee, fed by a cold spring

The Medieval-Cordoverian scheme describes in detail a linear, hierarchical process where finite Creation evolves ("Hishtalshelut") sequentially from God's Infinite Being.

The Four Worlds (עולמות Olamot, singular: Olam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.

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.

Ein Sof

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Ein Sof, or Eyn Sof (, ʾēyn sōf; meaning "infinite", literally "without end"), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's ( 1021 – 1070) term, "the Endless One" (she-en lo tiklah).

Jewish diaspora expulsions. The 1492 Expulsion from Spain, motivated the messianic-national orientation of the Rabbinic scholars and mystics in 16th century Safed. Lurianism systemised this in its new Kabbalistic redemption scheme

Tohu and Tikun

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Figurative origin of Igul-Circle (potential, feminine) and Yashar-Line (manifest, masculine) in creation of the spiritual Worlds

Lurianism sees two kinds of Nitzutzot-Sparks: Adam included all souls. His sin materialised creation and shed soul sparks

"Every descent is for a higher ascent": sin causes new Shevirah. Providential redemption transforms darkness to light, uniting Tohu and Tikun

The תקון Tikun completed by Sabbatai Zevi, printed Amsterdam, 1666. After Zevi's conversion to Islam, the Sabbatean mystical heresy soon inverted Lurianism through the "holy sin"

Hasidic trader in Iași fair, Romania, 1845. Hasidic thought emphasised the material involvement of Lurianic messianic mysticism

Hasidic stories and thought emphasise personal travels to redeem Nitzutzot sparks, linking each individual with their providential soul tasks

Olam HaTohu (עוֹלָם הַתֹּ֫הוּ "The World of Tohu-Chaos/Confusion") and Olam HaTikun ( "The World of Tikun-Order/Rectification") are two general stages in Jewish Kabbalah, in the order of descending spiritual worlds (Olamot).

Metaphorical representation of the Five Worlds with the 10 Sephirot in each, as successively smaller concentric circles, derived from the light of the Kav after the Tzimtzum

Ohr

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Central Kabbalistic term in the Jewish mystical tradition.

Jacob's vision in Genesis 28:12 of a ladder between Heaven and Earth. Kabbalah relates this to the chain of Worlds. Angels embody spiritual levels of enclothed ohr-light. They "ascend and descend" in ratzu-run nullification desire, and shuv-return purpose of Creation

The Kabbalistic duality of transcendent and immanent emanations in Heaven, becomes a paradigm in Hasidic Panentheism to describe paradoxical Divine Omnipresence in this world, expressed in worship and the Tzadik

Latin translation of Shaare Orah שערי אורה "The Gates of Light", one of the most influential presentations of the Kabbalistic system, by Joseph Gikatilla in the 13th century<ref>Caption to this illustration on p.2 of Kabbalah: A Very Short Introduction, Joseph Dan, Oxford University Press</ref>

Galilean Meron. "Nature" HaTeva is the numerical value of Elohim, the name of immanent light. The Tetragrammaton transcendence creates through it. Kabbalistically, in Israel the concealment is less severe

As the Ohr Ein Sof is itself infinite, it could not itself directly be the source for the creation of Worlds (Four Worlds and Seder hishtalshelus).

Tzimtzum

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Term used in the Lurianic Kabbalah to explain Isaac Luria's doctrine that God began the process of creation by "contracting" his Ohr Ein Sof (infinite light) in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist.

Because the tzimtzum results in the "empty space" in which spiritual and physical Worlds and ultimately, free will can exist, God is often referred to as "Ha-Makom" ( lit. "the Place", "the Omnipresent") in Rabbinic literature ("He is the Place of the World, but the World is not His Place" ).

Nekudim

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The realm known as Nekudim/Olam HaNekudim (World of "Points/Spotted") is one of the many spiritual worlds (Olamot) described by Kabbalah, as part of the order of development in Creation.

Berudim

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The realm known as Berudim/Verudim/Olam HaBerudim (World of "Connection/Flecked") is one of the many spiritual worlds (Olamot) described by Kabbalah, as part of the order of development in Creation.

Akudim

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The realm known as Akudim/Olam Ha'Akudim (World of "Binding/Ringed") is one of the many spiritual worlds described by Kabbalah as being part of the order of development that God utilized to create the physical world.

Sefirot

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The Yosher-Upright configuration of the 10 sefirot, arranged into 3 columns

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).