Category Archives: Kabbalah & Mysticism

Sichos In English: Volume 47 - Teves-Nissan, 5751

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Halperin argued that Talmudic literature does not prove that visionary mysticism was practiced by the early rabbis.18 So for clear evidence that ancient Jews believed that human beings can travel at will to heaven, we must look at the Hekhalot literature itself. She talkas about the ten branches, or Gates, which are: Intention, Wisdom, Understanding, Compassion, Strength, Harmony, Success, Glory and Creativity. The general level of the Rabbinic conception of the angel is well characterised by the following passage: "When Samael saw that no sin was found amongst them [the Jews] on the Day of Atonement, he exclaimed before God, 'O Thou Sovereign of the Universe, Thou hast one nation on earth resembling the ministering angels in heaven.

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MASHIACH: Who? What? Why? How? Where? When?

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A historic forum will take place in San Diego, December 18-19, 2006, entitled "Kabbalah for the Masses? We therefore cannot confine it to artificial limitations and a restricted environment, since all of the souls have to unite into one Kli and return to the state of Infinity.   Correction of the souls has nothing to do with our activity in this world. God is at one and the same time both the matter and form of the universe. Jerusalem: Thirty Seven Books, 2003, 534 pp. In another sense, Hokhmah is like the "sperm" which will impregnate Binah, Understanding, as the first step in the Creative process.

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The Key of Solomon the King

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The Man on the throne represents God, who is controlling everything that goes on in the world, and how all of the archetypes He set up should interact. In this view, the real essence of God is the hidden part, and Ein Sof is the Jewish understanding of the concealed God who is hidden and limitless. This book presents important topics regarding the more mystical trend of Kabbalah--the ecstatic Kabbalah. At this outer Wall, part of a protective barrier that encircled the Temple Mount in Jerusalem, the rituals are once more centred on the holy site of the Temple, and the myths have been reformulated to accommodate and reflect the changes in circumstance over a period of two and a half thousand years.

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Feminine Mysteries in the Bible: The Soul Teachings of the

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Elior, R., “Mysticism, Magic, and Angelology,” Jewish Studies Quarterly 1, 1993. _______, The Three Temples: The Emergence of Early Jewish Mysticism, Oxford, OH: Littmann Library of Jewish Civilization, 2004 Erlanger, G., Signs of the Times: The Zodiac in Jewish Tradition, Jerusalem: Feldman Publishing, 1999. Several responses to this problem are possible for the mystic. Like a person taking a deep breath and holding it, so that the small contains the large.

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The Sixth and Seventh Books of Moses or Moses: Magic

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Two years ago, he entered a residential program for the mentally ill in Borough Park but soon checked himself out against the advice of doctors who said they did not believe he was capable of living on his own. Check this google search result of “ cross, tree of life .” Also, a messianic ministry published a Messianic/Kabbalah version of the New Testament called, “ Tree of Life Version .” They are obsessed with Tree of Life. Menahem Azariah da Fano (1548–1620), in his book Reincarnations of souls, provides many examples of non-Jewish Biblical figures being reincarnated into Jews and vice versa; the contemporary Habad Rabbi and mystic Dov Ber Pinson teaches that distinctions between Jews and non-Jews in works such as the Tanya are not to be understood as literally referring to the external properties of a person (what religious community they are born into), but rather as referring to the properties of souls as they can be re-incarnated in any religious community. [60] But one point of view is represented by the Hasidic work Tanya (1797), in order to argue that Jews have a different character of soul: while a non-Jew, according to the author Rabbi Shneur Zalman of Liadi (born 1745), can achieve a high level of spirituality, similar to an angel, his soul is still fundamentally different in character, but not value, from a Jewish one. [61] A similar view is found in Kuzari, an early medieval philosophical book by Yehuda Halevi (1075–1141 AD)[ citation needed ] Another prominent Habad Rabbi, Abraham Yehudah Khein (born 1878), believed that spiritually elevated Gentiles have essentially Jewish souls, "who just lack the formal conversion to Judaism", and that unspiritual Jews are "Jewish merely by their birth documents". [62] The great 20th-century Kabbalist Yehuda Ashlag viewed the terms "Jews" and "Gentile" as different levels of perception, available to every human soul.

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The Great Message 1925

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He understood the speech even of inanimate things. the sins that had been committed in the past. This question is significant for the history of Jewish mysticism. imparted only in very exclusive circles of disciples. eat only what you need.” showing them where they keep the snow and hail. about him scripture says: “Do not let your mouth cause your body to sin” (Eccles. where they keep the souls of the righteous.”6 The Babylonian Talmud tells a story in which Rabbi Ishmael sees God sitting on His throne in the Temple. including Ezekiel’s vision of God.8 But rabbinic literature of the next several centuries shows little recognition of those traditions. one glimpsed and went mad. and Rabbi Akiba. “A maidservant saw at the Red Sea what Isaiah and Ezekiel did not see.

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Window of the Soul: The Kabbalah of Rabbi Isaac Luria

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Abulafia's methods for attaining ecstatic union with the divine had parallels in Sufism, Eastern Orthodox Christianity and yoga. New York, New York: Riverhead Brooks, 1997, p. 121.) 3. “Cabalists teaches at the moon is the mystical vessel in which souls are gathered before they are released to the world. Peter Schäfer.. “Hebraic and Hellenic Conceptions of Wisdom in Sefer ha-Bahir. But preparation, translations, studies, explorations of these unique texts continued few decades, until only 10 years ago we got a possibility to read and compare new collections of logia and good translations of old Kabbalah.

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A Merciful God: Stories and Teachings of the Holy Rebbe,

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Hellner-Eshed is able to identify with the mystical activity of the zoharic group even though she admits that the group understands itself like a knightly order. bring harmony to God) only Gender in Jewish Mysticism Based primarily but not exclusively on Chabad chasidut. Much of the material he cites was available only in Hebrew, and to this date has not been translated and published. One of the vexing questions in Scholem's historiographical rendering of Kabbala is the place of myth in medieval kabbalistic literature.

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Philosophy and Kabbalah: Elijah Benamozegh and the

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Others, like Professor Reuven Kimelman of Brandeis University, say that "Kabbalistic studies have two tendencies; an elitist one favoring exclusiveness and a populist one fostering inclusiveness. The reign of Sultan Bayezid II. winding streets and reconstructed 16th-century synagogues. in Israel.3 The Geographical Setting The village of Safed lies nestled high in the eastern mountains of the Upper Galilee. In other words, this Christian mysticism was the avenue through which the subtle dark speculations of an Albertus Magnus and a Thomas Aquinas had necessarily to pass in order to prepare coming ages for the light of a Newton, a Kant, and a Darwin.

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Kabbalah for the Layman (Vol. 3)

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The text bears little resemblance to the Hekhalot literature. the text seems to resemble certain esoteric forms of spirituality that flourished in the Hellenistic world. The two visions also form the Kedushah Jewish daily liturgy: We will sanctify Thy name in the world even as they sanctify it in the highest heavens, as it is written by the hand of Thy prophet: "And they (the Seraphim) called one unto the other and said, Holy, holy, holy is the Lord of Hosts; the whole earth is full of His glory." (Isaiah 6:3) Those over against them (the Hayyot) say, Blessed: "Blessed be the glory of the Lord from His place." (Ezekiel 3:12) And in Thy holy words it is written, saying: "The Lord shall reign forever, thy God, O Zion, unto all generations; Hallelujah." (Psalms 146:10) According to the Kabbalistic explanation, the Seraphim ("burning" angels) in Beriah (divine understanding) realise their distance from the absolute divinity of Atziluth.

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