A Kabbalah Dictionary

Lurianic KabbalahKabbalah Dictionary

Kabbalah (Hebrew: קַבָּלָה‎) is an esoteric method, discipline and school of thought. The verb Lekabel means to receive [receive from the cabal, but also Bull receiving Calf], but it is first necessary to become a Keli (vessel, or recipient) to be able to receive and contain this knowledge. The set of esoteric teachings is used to explain the relationship between an unchanging and eternal Ain Sof (no limit) and the mortal and finite universe (his creation). Kabbalah is not a religious denomination in itself. Inside Judaism, it forms the foundations of mystical religious interpretation. It seeks to define the nature of the universe and mankind, the nature and purpose of existence, and various other ontological questions. It also presents methods to aid understanding of these concepts and to thereby attain spiritual realisation.

Practical Kabbalah
The study of magic, referring to the making of talismans and so on. Before working with Practical Kabbalah, one must be purified for a lengthy period of personal transformation. Much of what is uncovered in this kind of literature is of little use. The magician inevitably creates his own magical system of Practical Kabbalah when he legitimately goes through his own training. Other peoples systems are of secondary value.

Literal Kabbalah
Study concerning the curious relationship between the numbers and letters of the Hebrew alphabet. See Gematria.

Cabala is the explicit Christian version of the Kabbalah. Qabalah is the explicit theosophical version.


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A’arab Tzedeq – Ravens of Dispersion linked to the demonic powers of Netzach of the Qlippoth. Also Harab Serapel, ‘Ravens of the burning god’, showing a moutain [=volcano] god, or ravens of death who reject their own. Baal or Tubal Cain as their lord.

Abaddon – place of destruction, angel of the abyss [Choronzon]. The bottomless pit alongside sheol (the realm of the dead). Greek: Apollyon.

Abba and Aima (אבא ואמא)
Great father and Great mother. Parzufim. Aima is the maternal principle associated with Binah, the third Sephirah in the Tree of Life, and paired with Abba, “father,” an aspect of the second Sephirah Chokmah. Some Kabbalistic writings distinguish Aima, the bright mother, and Ama (Amma), the dark mother. Aima as mother of Ben meaning “son”.

Aberah, Abeira – transgression against brother or god. Aleph Beth Resh.

Adam Kadmon (אדם קדמון)
The primordial Atziluthic Man, Adam Kadamon (AK), called forth in the configuration of the ten Sephiroth, an Adam before the Adam of Genesis. He is the first of four reflections of Ein-Sof, the infinite Godhead, to become manifest. Conceived as a model for the human world. For Plutarch, the sun is at the heart of this being and the moon, the sun’s androgynous messenger, is located in between the heart and belly. Adam Kadamon is a metatron that contains everything that is needed to complete the task of Divine reflection. He is both the mirror and the viewer and has within his being will, intellect, emotion, and capacity for action.

Adonai (אדבי) – Adonai means “my Lord” in Hebrew. Its vowels when inserted into JHWH, “God” in Hebrew, form the term Jehovah.

Aima (f): see Abba.

Ain and Yesh
Ain, Ayin, or Ein, meaning “No thing” in Hebrew. Some say that this is the state of “existence” that is God. There is nowhere Ain is. God is absolute nothing, Negative Existence, no thing that can be understood. Ain is contrasted by Yesh (something, existing, being). Ain is the third and the highest of the Three Veils of the Unmanifest, which are located above Kether on the Tree of Life and represent the inability of created beings to experience the divine in actuality. Ain is the first Veil of Negative Existence. The other two Veils are Ain Soph and Ain Soph Aur.

Ain Sof (אין 0וף)
Ain Sof, Ayin Soph, Ein Sof. AIN SVP is “without end” or “infinity” in Hebrew. Traditional Kabbalists use this word to refer to the Infinite God. Ain Sof is the number 1 that appears over the number 0 when creation is about to manifest. Ain Sof has no attributes, because attributes can manifest only within existence, and existence is finite. Ain Sof is the second Veil of Negative Existence. The other two Veils are Ain and Ain Soph Aur. The Kabbalists conceive God, the world and humanity as evolving together through, and thus embodying, a number of distinct stages and aspects, with later stages opposing, but at the same time encompassing, earlier ones. As Ain-Sof evolves it is progressively revealed as “nothing whatsoever” (Ayin), the totality of being, the Infinite Will (Ratzon), Thought and Wisdom, the embodiment of all value and significance (the Sefirot), the wedding of male and female, and ultimately the union of all contradictions. Ain-Sof is both the totality of this dialectic and each of the points along the way. Ain-Sof must be constantly redefined, as by its very nature, it is in a constant process of self-creation and redefinition. This self-creation is actually embodied and perfected in the creativity of mankind who through practical, ethical, intellectual and spiritual activities, strives to redeem and perfect its chaotic, contradictory and imperfect world.

Ain Sof Aur
AIN SVP AVR is “limitless Light” or “infinite light” in Hebrew. This is the third Veil of Negative Existence, from which all is manifest. The other two Veils are Ain and Ain Soph.

Aiq BekerAIQ BKR, Aiq Beker
AIQ BEKER (or the Kabalah of Nine Chambers and theosophical reduction) is the process of reducing numbers and letters to their component parts to determine their essence. Gematria is the traditional Hebrew name for it. The method of AIQ BEKER is often used to reduce large numbers to a single number from 1 to 9. [A,I,Q = 1 and B,K,R = 2.] To use this method, add up the individual numbers in each digit position of the large number. If this sum has more than one digit, add these numbers together. Keep adding in this way until only one digit remains. For example, the number 1234 reduces to 10 (1+2+3+4=10) which gets reduced to 1 (1+0=1). The numbers eleven and twenty-two are master vibrations, and therefore when dealing with personalities these numbers are not reduced any further. The numbers twelve and thirteen are not normally part of numerology but they do have use within AIQ BEKER.

Akudim – One of the spiritual worlds utilized to create the spiritual world. Olam ha’akudim.

Angel – A spirit with its own unique content, qualities, and character in the World of Yetzirah. The substantial quality of an angel is an impulse or drive-such as the inclination. An angel is usually a whole and integral being, conscious of itself and its surroundings and able to act in the World of Formation. An angel affects the transfer of the vital plenty between Worlds, serving as an emissary of God downward or carrying the cries of men upward to higher worlds. An angel is usually unchanging, whether temporary or immortal, staying always in rigid limits of quality given at its creation. Some angels have always been. They are unaltering parts of the Eternal Being and the fixed order of the Universe. They are the channels of the divine plenty which rises and descends in the Worlds. Some angels are continuously created anew. A prayer extends beyond itself in the material world, creating an angel or an extension of Holy emotion in Briah, and so forth on upward.

Arich Anpin (אריך אנפין)
Arich Anpin or Arikh Anpin, meaning “Long Face/Extended Countenance” is an aspect Kether, as the Divine Will. Also the son of Kether. In 17th-century Lurianic doctrine, it becomes systemised as the sixth Partzufim – Divine Personae – and as part of the cosmic process of Rectification. An enclothement of a soul into a lower body. Its inner dimension is identified as the related, but transcendent Partzuf Atik Yomin (“Ancient of Days”), synonymous with inner Divine Delight, the “Will of Wills/Primary Will”, as cause for Creation.

Asiah (עשיה) – The World of Action; the physical world; the Vale of Tears. Asiah is the the lowest of the 4 worlds. It is manifest in the universe that we experience through our senses, with its apparent solids, liquids, gases, and radiant aspects.

Atzilith, Atziluth (אצילות) -The World of “Proximity;” the World of Emanation, the world of Causes. Atzilith is the highest of the Four Worlds of the Tree of Life. All the dynamics and laws inherent in Atziluth are complete, except that nothing has happened. Time and space do not exist here because Atziluth is at the stage of pure Will.

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Bal Shem Tov – Baal = lord, shem = name, tov = good, thus ‘good lord Shem’ or “Master of the Good Name” in Hebrew. A rabbi who lived in the 18th century who was the founder of the Hasidic movement in Kabbalah. He brought to Juddahism the process of deep emotional attachment to God via his ability to tell stories.

Betulah – A virgin. [Hence Bethlehem. ‘Born from a virgin.’]

Binah (בינה) – Understanding. Third of the Sephirot. Binah is the “supernal mother,” the hidden Divine feminine, and the womb of the remaining sefirot. Binah is the first place of differentiation, which receives the seed of Hochmah and gives birth to the universe.

Boaz and Joachim – Two serpents [boas instead of nagas] that form two of the three pillars of the Sephirot. Boaz is Hebrew for “in it is strength”. The pillar Boaz stands at the left of the entrance the temple. In symbolism, it is often shown as black, and corresponds to the receptive or the feminine, and the spiritual. Boaz is the  Pillar of Severity. In masonic lodges, it is topped with a globe of the earth, representing its association with the material world [womb]. The pillar Joachin corresponds to the active or masculine, and the material.

Bohu and Tohu
Bohu meaning “He is there” in Hebrew. Void, Emptiness. In Kabbalistic metaphysics, this state preceded the existence of our universe and was associated with tohu. Tohu meaning confusion and chaos. Confusion and chaos are ignorant interpretations of what one sees when one approaches the “void” state of mind (bohu). In one account of creation, God fashioned the Universe out of our own perceptual abilities, the faculties that delineate, define, discriminate, and judge. These go on unconsciously, supported by the power of the Kerubim that keep us out of the Garden. When we consciously decide to take control of our own perceptual powers, than gradually the Kerubim loosen their grip on us and allow us to create our own universes. To our eyes, they become our humble servants instead of oppressive externally imposed conditions. On the way to this state of mind, that of the magician, the old habits die hard and we tend to feel like all is chaos, when in fact it is our perceptual abilities that are undergoing transformation.

Briah, Beriah (בריאה) – The World of “Creation”. The world of the Neshamot (souls). The second highest of the Four Worlds of the Tree of Life. Ideas are born in this World, only to be elaborated by the next lower world.

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Cherub, pl. Cherubim – Channelers appearing as ordinary pepole, but are powerful despite the externally imposed limitations and intimidating aspects of the material world. As Angels of the Sephirah, Yesod, they are the “Strong Ones” that support the Foundation of the Universe. The two angels that guard the entrance to the Garden of Eden, keeping mankind in a state of hedged protection and ignorance until he is ready to claim the Cherubim as his own. Two angel-like figures that were situated above the holy ark, the Archangels, Metatron and Sandalphon, of Kether and Malkuth respectively. Divine Prophecy is transmitted between them.

Chesed (ד0ח)- “Love”. Bounty. Kindness is manifested by the different positioning and interactions of the masculine and feminine Partsufim. Fourth of the sefirot. It is the aspect of Divinity which spreads forth, and opens. It is the first active principle, balanced by the receptive principle of gevurah.

Chiah – immortal part of the soul. True Will, the creative inner impulse which causes one to reach outside of ones self to become better than one is. It is self actualized and active.

Chokmah, Hokhma (חכמה) – Wisdom. Second of the Sephirot. It is analogized to a spark of light, and is the first form to proceed from emptiness. Hochmah is primordial wisdom, and may be thought of as the organizing laws/principles of the universe.

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Da’at (דעת) – Dark Knowledge. Hidden or 11th of the Sephirot.

Dibbuk – malecious possessing spirit, a dislocated soul of a dead person.

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Elohim (אלוהים) – the Mighty Ones, Sons of God in the Bible, corresponding to Binah and Geburah. Also an abbreviation for the five Partzufim. Represents a pluralized form of God, a very primordial power.

Elyonim – “Those who dwell above.” The inhabitants of the three higher worlds in the Tree of Life. These beings are visualized in the Kabbalistic scheme as angels and archangels, or the “fish” and the “fowl” (Genesis 1:26) who swim in the Waters of Yetzirah and fly in the Air of Briah. See Elohim.

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Flaming Sword – Straight lines drawn on the Tree of Life from Sephirah to create a lightning bolt image. It is the path by which divinity moved nothingness to create the universe. It is a model of the vibrations that are the composition of everything in manifestation. It is also said to be the same flaming sword held be the Kerubim to keep mankind out of the Garden of Eden.

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Garden of Eden – The place of rest for the Neshamot (souls) after their separation from their former physical bodies.

Gay Rishonot (גי ראשונות) – The three first Sephirot: Keter, ‘Hokhma, Binah. Also Shalosh Rishonot.

Gaon – A great scholar or genius. See Jinn.

Geburah, Gevurah (גבורה) – “Rigor”. Fifth of the Sephirot. The outcome of His light, once filtered by the Sephira Geburah, emanates rigor. Rigor is mostly manifested by all the feminine aspects as the name of BaN (52), the Sephira Geburah, and by all the concealments of the masculine aspects that represent bounty. This sefirah is also referred to as Din, “Judgment,” and is the source of contriction, boundary, and restraint. Generally, Kabbalists pray that the forces of gevurah be sweetened by those of Chesed (loving-kindness). Geburah is gendered feminine even though the word itself is related to Gever, the word for man.

Gematria – Literal Kabbalah. Each Hebrew letter is also simultaneously a number. A process of finding Hebrew words with relative numerical totals and considering them subsequently to have a meaningful relationship.

Gimel Kavim
The Sephiroth of the Tree of Life are organized into three discrete columns or gimel kavim (three lines). They are often referred to as the three “Fathers,” are derived from the three “Mothers,” and are attributed to the vowels (Vav, Yud, and Heh.) They are: central column, the “Pillar of Mildness”, associated with Hebrew letter Aleph, “the breath”, and the air element; right column, in Hebrew kav yamin; and left column, in Hebrew kav smol.

Gilgul, pl. gilgulim (גלגול) – The reincarnation of a soul from the time of birth until death. Metempsychosis: the migration of a soul from one body (after its death) to another. The cycles or transformations of each soul’s journey to enlightenment. The Tikun of the soul is realized by gilgul, and by the ‘Ibur (attachment).

Golem – A being of clay, created through magic.

HHH

Halakhic – Legal references.

HaVaYaH4 stages of the straight light emanation for completion of the creation.

Hekhal (היכל) – Portal, Level. The Hekhalot are the different levels of ascension of the prayers before reaching the ‘Olam Atsilut’.

Hishtalshelut (השתלשלות) – Evolution or Chain of events starting from the first act of God in his creation, which is the “Tsimtsum” (retraction), until the complex arrangements that make the guidance of the worlds.

Hod (הוד) – Glory. Splendor. Eighth of the Sephirot. It is associated with inspiration, suppleness, and transitory beauty. It is the principle of Chesed translated into action. Hod is balanced by Netzach.

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Ibur, Ibbur – A being that is possessed or occupied by the soul of a saintly individual in order for that saintly person to carry out some cosmic mission.

JJJ

Joachim, Joachin: see Boaz.

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Kabod – symbolic image of Atzilith represented by a great and radiant human figure. This Divine Man appears in the vision of the prophet Ezekiel who saw the Four Worlds as the likeness of man (Atziluth) seated on a heavenly throne (Briah) which was set on a chariot (Yetzirah) which in turn moved above the earth (Assiah). He is considered to be the equivalent of Adam Kadmon.

Kav – The beam of Divine Will that emanates from unmanifestation and fills the ten vessels of the Tree of Life.

Keneset Yisrael – The community of Yakub which is one with the Shehinah.

Keter, Kether (כֶּתֶר) – Crown. First of the sefirot. Keter is invisible. The “regal crown” of the Sephirot. It is usually given three paths, to Chokmah [Mekkah], Tiphereth [Euphrates], and Binah [Sinai]. Keter itself remains incomprehensible to common man. It is the link between the emanations of the sefirot and the perfect unity of the Ain Sof.

Kings of Edom – the overtaken Kings who reigned before. Their attempts to continue to reign “failed” due to imbalances of Mercy and Severity. Their broken “shells” are averse influences that still exist in Assiah (see qlipoth).

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Luria, Isaac – One of the most important Rabbis in Kabbalah during the 16th century. Some of his most profound theories in Kabbalah are his prayers – now part of standard Jewish prayers today – and his theories on the five Parzufim, Tzim Tzum, the transmigration of souls, the Qlippoth, and so on. Ari Z’al (ארי ז״ל) – Rabbi Its’hak Luria Ashkenazi. (1534-1572) He was the leading Kabbalist in Tsfat. He explained and clarified all the main concepts of the Kabbalah. Author of the “Ets ‘Haim”.

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Mahaseh Bereshith – The “Work of Creation” in Hebrew. The use of Kabblistic cosmology, Hebrew letters, and hermetic procedures to imitate the act of creation as it appears encoded in “Genesis.” Actual physical forms can be produced from nothingness.

Mansion – House of the zodiac. A “spatial” framework within which various forms and beings connect in the higher worlds, a “place” in the abstract.

Maggid – Teacher or inner guide allowing Massianic [Masonic] Awareness. The coming of the “Massiah” concerns the arrival of a new kind of awareness — when the dominant mindset is that of Tiphareth, operating from the level of the collective unconscious through individuals interacting in effortless harmony.

Malkut (מלכות) – Sovereignty. Wordly Kingdom. Tenth of the Sephirot. It is the sefirah identified with the Shekinah, the manifestation of the Divine feminine.

Mayim [s. Maya] – “Water” in Hebrew, or more esoterically, the fundamental substance that preceded matter in the creation of the Universe.

Mekubal (Hebrew: מְקוּבָל‎) – a traditional Kabbalist in Judaism.

Merkavah – meaning “Throne” in Hebrew. A vehicle of consciousness can be constructed through regular spiritual practice, as a structure that exists deeper in the strata of manifestation. Via sensation and physical processes, the magician can actually “climb into” this chariot and ride into other realms of being. The ancient Merkavah mystics used it to visit higher Hekhalot, “halls,” in higher realms of existence that surround the throne of God. Techniques rightly applied can open doors to realms beyond ones current capacity to handle it.

Midrash – Legends, stories, and fantastic elaborations of Scripture. Often an imaginative, creative reconstruction or reconfiguration of sacred text. The interpretative approach known as midrash halakah explores the meaning of biblical law. Midrash aggadah, on the other hand, sometimes aims to derive a moral principle, lesson or theological concept from the text.

Mitzraim – Land of Mithra, but translated as “Egypt,” in the Old Testament instead of the Northern place from which Moses led the Yakubs. In Kabbalah this word refers to a “narrow place,” the confinement of egocentric consciousness.

Mitzvah, pl. mitzvoth (מצו ה) – Commandment or “binding point” to God; a good deed. There are 613 mitzvoth specified in the Torah, 248 positive and 365 negative commandments. Similarly, there are 613 veins and bones in man, 613 parts to the soul, and 613 lights in each Sephira or configuration. Each one of the 613 Mitsvot corresponds to one of the 613 veins and bones of man and to one of the 613 parts of his soul.

Moshiach – “the anointed one” or “the one to be appointed,” referring the Massiah [Messias, Moses]. In every generation there can be the Moshiach if the world has sufficiently redeemed itself.

— NNN —

Nachash – Serpent in Genesis, who persuaded Eve to eat from the forbidden Tree of Knowledge (Tree of Union). It can also be translated as “Magician.” The Nachash is regarded as the power which imprisons and also the same power which sets free. Its coils are seen as the enfoldment of consciousness in sensory experience. In the Hermetic path, sensory experience, which in most people is a confining force, is deliberately utilized to set free the latent potential of the individual.

Nephesh (נפש) – First and lower level of the soul. The level of soul that corresponds to animal/vegetable level of consciousness at the Yesod and Malkuth levels. It is mostly concerned with the automatic processes of the body. The ego gets its dependence on predictability from the Nephesh.

Neshema, Neshama – The third level of the soul that corresponds to the purest and most primordial self where the Higher Self merges with the One Identity or God, for lack of any adequate term. At this level we have access to the collective unconscious. The Neshema is composed of three portions, the Yechidah, the Chiah, and the Neshema. The Neshema within the Neshema is actually the only aspect of the greater Neshema that can be discerned (the other portions are observed by their effects on the “lesser” Neshema). It is the ability to relate things and intuit things from experience.

Netzach, Netsa’h (נצח) – Endurane, splendor, eternity. Seventh of the Sephirot. It is the principle of determination, continuity, and steadiness, counterbalanced by hod, which represents inspiration and splendor.

Noah Laws – The seven Divine laws incumbent on all humanity to obey, communicated by God to Noah after the flood.

Notharikon, Notrikon (נוטריקון) – Acronym. An aspect of the literal Kabbalah. A method of interpretation in which the initials of different words make a new word. An acronym of Hebrew words forming a word of power packed with meaning. Example: AGLA=Atoh Gibor Leh-Olam, Adonai “Thou art great forever, Lord.”

Nukva[, Kanukva (כוקבא)] – Feminine. Balance to masculine Anpin, one of the Parzufim. She is the bride wherin is felt the presence of the Shekinah–the presence of God in matter. Thus mother of Zeir Anpin. In kabbalah initiation she is the Shekinah is held captive by the Qlippoth which surround Malkuth, to be freed or kept in bondage by the physical activities initiated. The configuration Nukva comprises two distinct configurations: Rachel (רחל) (kindness) and Leah (rigor).

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Parzuf, pl. Parzufim – the ten Sephiroth became reconstituted as five parzufim when the divine “breaking of the vessels” took place. Parzufim means “faces” in Hebrew. The five are as follows: Arik Anpin, Abba, Aima, Zair Anpin, and Nukva. These correspond loosely to Father, Mother, Son, and Daughter. [And invisible grandfather/ancestors]

Path of Zadek – path of the “honest man;” the path between Yesod and Tiphareth. It crosses the line of normal liminal consciousness between Netzach and Hod. It is the boundary between the ego and the true Self. The path of Zadek is open only to those free of self-deception and psychological laziness.

— QQQ —

Qlipah, pl. Qlipot (קליפות) – “Shells;” the remnants of the previous Worlds that failed due to imbalance. The Qlipot are the manifestation of the negative force. The pieces of these shattered vessels fell into Assiah, where Malkuth is now immersed in them. They intervene and interfere in this level of reality.

— RRR —

Rakiah – barrier, interface, or Sky. Mentioned in Genesis as being between the waters that were above and the waters below.

Ruach – “Breath” or “Wind”. As a level of the soul it is the personal self awareness or false self, the intellect and ego. It is composed microcosmically of Sephiroth 4 through 9. In divination this is the mid
level of mind between the immortal Neschamah above and the mortal Nephesch below. The Neschamah permeates the Ruach but goes largely unnoticed by the ego. The effect of the Neschamah is only observed by the Ruach by the imagery it creates in mirror of the Nephesch. Also, psychosexual energy known as Kundalini in Tantra.

Ruach ha Kodesh – The Holy Spirit that hovers like a veil beneath the Three Supernals. She remains unmanifest, but has a place in manifestation, marked on the Tree of Life by the non-Sephirah, Daath, Knowledge, the child of the Supernal Sephiroth. This is where the Absolute may enter at will to intervene directly in existence.

— SSS —

Sakhar (שכר) – Reward. The variable guidance is on the basis of justice, reward and punishment and is dependant on the actions of man. This guidance is by the linear Sephirot.

Satan – The loyal servant of God who enables human free will to exist by offering the option of evil.

Sepha’ Malkhin (מלכים ,T) – Seven kings of Edom (Bereshit, 36, 31) correspond to the seven lower Sephirot that broke during the Shvirat HaKelim (breaking of the vessels).

Sepher Yetzirah – The “Book of Formation” in Hebrew. One of the earliest written accounts of Kabbalah. A combination of Merkabah Mysticism and Kabbalistic thought. In it are discussed such things as the universe being created by emanations from divinity.

Sephirot, s. Sephirah – A Sephirah is one of the ten distinct stages [districts] of development of manifestation. It appears as a circles on the Tree of Life. Sephirot (סְפִירוֹת‎) are the 10 attributes/emanations in Kabbalah, through which Ain Sof (The Infinite) reveals himself and continuously creates both the physical realm and the chain of higher metaphysical realms (Sefer hishtalshelus). he tradition of enumerating 10 is stated in the Sefer Yetzirah. As altogether 11 sephirot are listed across the different schemes, two (Keter and Daat) are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories. The functional structure of the sephirot lays in channelling Divine creative life force, and revealing the Divine essence to Creation is described. Each sephirah is a hidden motivational force which is understood best by comparison with a corresponding psychological state in human spiritual experience. The Sephiroth from the primal instant of emanation, to serve God (will). They can be envisioned as vessels, garments, powers, or hands of God.

Sephirat Ha Kelim – the breaking of the vessels. [Malik]

Shabbat (שבת) – The seventh day, Shabbat corresponds to the tenth Sephira Malkhut. It is observed every week from before sunset on Friday until nightfall on Saturday. No productive labor should take place on the Sabbath; rabbinic legislation stipulates 39 categories of activity which are forbidden.

Shedim – “Demons;” inhabitants of the Qliphoth whose “evil” task is to disrupt the balance of the Universe at the level of the three lower Worlds and to feed off of what has not been made whole. It is said that they are found in waste (shedudim), ruined and cold places such as in the North. They were not created out of the four elements, but only out of Fire and Air. They have subtle bodies, imperceptible by the ordinary human senses. They are able to approach the princes of the Zodiac who dwell in the atmosphere and thus hear predictions of the near but not distant future.

Shekinah (שכינה) – “The Divine Presence;” the presence of God in Matter; the bride of Melek who was
separated from her husband by the sin in the Garden of Eden. She is exiled in Malkuth. See Hindu Shakti.

Shema – Shema Yisrael, Adonai eloheinu, Adonai echa (Hear, O Israel: The LORD our God, the LORD is one. (Deut 6:4). The central prayer in the Siddur (prayerbook). Orthodox priests pronounce each word as they cover their eyes with their right hand. The Shema is actually composed of three parts linked together into a unity: 1. Shema (Deuteronomy 6:4-9): The core Hebrew prayer. Special emphasis is given to the first six Hebrew words of this passage (Shema Yisrael, Adonai eloheinu, Adonai echad) and a six-word response is said in an undertone (barukh shem kevod malkhuto le’olam va’ed). Deuteronomy 6:5-9 is then recited, which stresses the commandment to love the Lord your God with all of your heart, soul, and might.
2. Vehayah (Deuteronomy 11:13-21): This moving passage stresses the blessings that come through obedience to Adonai and the consequences that come through disobedience.
3. Vaiyomer (Numbers 15:37-41): This passage concerns the use of the tallit, a rectangular prayer shawl with four fringes (called tzitzit). One tzitzit is attached to each corner of the tallit. The reason for wearing the tzitzit is to remind oneself to observe all of the commandments of the Lord.

The two letters Ayin and Dalet are enlarged in the first sentence of the Shema. Together, these letters form the word ’ed, which means “witness,” suggesting that the Shema is a testimony of the sovereignty of God: This statement marks the declaration that God is One. Interestingly, the word echadin Hebrew can imply a unity in diversity (the word for one and only one, i.e., unique, is more often rendered as yachid). For example, in Exodus 26:6 the various parts of the Tabernacle (mishkan) are to be constructed so that “it shall be one (echad) tabernacle,” and Ezekiel spoke of two “sticks” as being reunited into one: “and they shall be one (echad) stick in My hand” (Ezek 37:19). The first two parts of the Shema are written in STA”M script on a small scroll which is then rolled up and put inside a mezuzah. Source: http:// http://www.hebrew4christians .com/Scripture/Torah/The_Shema/the_shema.html

Shemhamphorasch  – corruption of Shem Hampurash (שם המפורש).The 72-letter name for God. Rashi claimed Shem ha-Mephorash was used for a 42-letter name, but Maimonides thought Shem ha-Mephorash was used only for the four letter Tetragrammaton. The name itself is derived from Exodus 14:19-21, three verses each composed of 72 letters; by writing these out in boustrophedon form so that the second line is reversed, and grouping the letters in columns of threes, the names of 72 angels or intelligents or 72 Names of God are formed. Many ceremonial magicians consider it to be the key of creation of all things and all arts. The names are also associated 72 demons (found in the Lemegeton or Lesser Key of Solomon), who according to the grimoires can create or destroy the organization or disorganization of the elements into the creation of material reality.

Shemittot – The great cosmic cycles or ages in the unfolding of creation.

Soul – the soul has five namess: Nefesh (נפש), Rua’h (רווו), Neshama (נשמה), ‘Haya (וויה) and Ye’hidaz (יחדהז), which correspond to its five levels.

— TTT —

Tachutonim – “Those who dwell here below,” inhabitants of Assiah.

Tamas, Tameh (תאמ0) – Impure. State of distance from the Kedushah and closeness to the Sitra A’hra (negative force).

Seasons - GradusTekufah – Take over (Hebrew: תקופות, taquput, singular: tekufah, literally, “turn”) is a code for conquest and used for protection. It is disguised as the four seasons of the year. Each tekufah marks the beginning of a period of 91 days 7½ hours. The four tekufot are:

1. Take-over Nisan at the vernal equinox, when the sun enters Aries, the beginning of spring, or “eit hazera” (seed-time), when day and night are equal.
2. Take-over at Tammuz at the summer solstice, when the sun enters Cancer; this is the summer season, or “et ha-katsir” (harvest-time), when the day is the longest in the year.
3. Tale-over at Tishrei at the autumnal equinox, when the sun enters Libra, and autumn, or “et ha-batsir” (vintage-time), begins, and when the day again equals the night.
4. Take-over at Tevet at the winter solstice, when the sun enters Capricorn; this is the beginning of winter, or “et ha-ḥoref” (winter-time), when the night is the longest during the year.

Temurah – A system of transposition of letters such as used in cryptography. An example is taking a given letter and replacing it with the letter that follows it (Avgad style). ATBaSH (אריך אנפין) – permutation of letters to understand hidden meanings of words. First letter replaced by the last, second by the one before the last etc. The primary importance of Temurah is interpretation of the Torah and the making of talismans.

Teshuvah – “Redemption” [It Is Over]. The means of completing the cycle of creation; a return and ascent to ones Divine source of origin. Teshuvah is said to have existed before the creation of the
Universe.

Tetragrammaton – The four-letter Ineffable name of God: Yod-Heh-Vau-Heh. YHWH or HWHY. Its true pronunciation has been lost, and the knowledge of it is believed to confer great power.

Tikkun (תיקון) and Kilkul (קלקול)
Rectification or action [Take]. A restoration or repair. It is generally thought that man kind’s mission on earth has something to do with the repairing of the Universe. Tikkun Ha Olam [is Bad Hannuka] by tikkun Ha Nephesch  [is seven Hannuki]. Kilkul [Kill Luck] is the opposite of Tikun.

Tipharet, Tiferet (תפארת) – Beauty. Sixth of the Sephirot. It is the balance point between hesed and gevurah, and the seat of compassion. Tiferet is regarded as the center of the sefirot, and is sometimes depicted as the center of a wheel.

Tohu – see Brohu.

Torah (תורה) – The Five Books of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Kabbalah is the mystical and esoteric explanation of the Torah. All the profound secrets explained in the Kabbalah, are alluded to in the letters, words and different stories narrated in the Torah.

Tzaddik – Hebrew letter used for an adept of great attainment.

Tzimtzumcontraction, withdrawal, or condensation. Contraction of the Ain Sof to form a “space” into which all of creation would manifest. This is the first appearance of the “separation” between God and the Universe necessary for manifestation. In order for anything to become distinct and visible, something else must become invisible. This is the first appearance of the Abyss and also of Knowledge (Daath). By the very act of separation God imposes ignorance or latency on Himself in order to create. This ignorance is simultaneously the birth of Knowledge. The epistemological meaning connotes “concealment”. The notion that the universe as we know it is the result of a cosmic negation. The world is a genre of nothingness resulting from a contraction or concealment of the only true reality, which is God. Like a film image that has been projected on a screen, the world exists in all its details and particualrs only as a result of a partial occultation of what would otherwise be a pure and homogenous light. Ain Sof does not originally exist within space and time, it is only through the original Tzimtzum that space, time, matter and light come into being.

— VVV —

Vale of Tears – caused by the soul reluctant to descend from Yetzirah into Assiah, but God’s answer always is, “It was for this that your were called, created, formed, and made.”

— WWW —

Way of the Chariot – The World of Briah is considered to be the Throne of the Chariot of Ezekiel’s vision, the medium through which the divine plenty descends to the people and things of Assiah and to the complex systems of the Worlds. It is the crossroads of existence, the focal point at which the plenty rising from he lower Worlds and the plenty descending from the higher Worlds meet an enter into relation with each other. The Way of the Chariot reveals itself in a very limited sense as knowledge of “all existence” and transformation, past, present, and future. In a more mundane sense the chariot is a vessel which is constructed via the ‘ritual’, study, or life experience. The magical persona, which is eventually created, is capable of “carrying” the magician into other realms (of consciousness).

— YYY —

Yechidah – Unique essence, the level of the soul at which one is connected to the unmanifest, God.
The most ephemiral level of the soul, corresponding to Kether.

Yesh – see Ain.

Yesod (f) – Foundation. Ninth of the Sephirot. It is the conduit from abstraction to manifestation, and is analogized to the sexual organs, which take together that which is inside and project it into the outside (malchut). Yesod is also identified with the righteous [woman], whose actions support the world.

Yetzer (יצר) – Yetzer [Yester (has been) and Jetz da (to be) or ‘at rest’) is Instinct – Impulse. Inclination; will. People to possess a will toward the good and a selfish will toward evil. The Yetser Hatov corresponds to the good father or positive impulse in man. The Yetser Haram is his bad or negative impulse.  This yetzer sees the world purely in terms of the self and its desires.

Yetzirah (יצירה) – The World of “Formation”, third of the Four Worlds on the Tree of Life. The World of ever-changing phenomena. It can be compared to the design phase in which an idea, which the architect has willed (Atziluth) and creatively defined (Briah), takes detailed form before its actual construction. It was the Biblical Garden of Eden where the man created in Briah was separated into clearly differentiated male and female reflections of the outer pillars of the Tree of Life.

— ZZZ —

Zahzahoth – “Hidden Splendors;” the three unmanifest principles that govern the ten Sephiroth:
Primordial Will, Justice, and Mercy. Will holds the balance while Mercy expands and Justice contracts. On the Tree of Life these principles appear as three pillars of Mildness, Mercy, and Severity.

Zeir Anpin (זעיר אנפין) – Zeir Anpin means “Lesser Countenance/Small Face”, a revealed aspect of God. Comprising the emotional sephirot attributes: Chesed, Gevurah, Tiphereth, Netzach, Hod and Yesod. The ‘son’ of Arich Anpin. The Siphra Dtzenioutha portrays it as the revealed face of God. Its Tetragrammaton is IHVH (יהוה). In 16th century Lurianic doctrine it becomes systemised as the 6th Partzufim Personae, as part of the cosmic process of Tikkun Rectification.

Zel Shaddai – “Shadow of God” in Hebrew. Nature is regarded as God’s shadow. The visible world
and natural phenomena are regarded as byproducts of God’s concealment. Shadows reveal that there is light.

Zelem – “Image;” the garment of the soul which serves as a link between the material body and subtler bodies. It is etheric in nature, partially physical and the purest energy. It is the Kether of Assiah, the Tiphareth of Yetzirah, and the Malkuth of Briah (refer to the interleaving view of the four worlds found in Adam and the Kabbalistic Tree, by Halevi). This indicates how the three lower Worlds meet in those living in the flesh, and how it is possible to experience the unseen Worlds at moments when we perceive a deeper reality behind the face of the physical world.

Zimzum – see Tzim Tzum.

Zivug (זיווג, zivuc) – Union. The Zivug [to f_ck] is the union of the masculine with its feminine. All the outcomes of the higher emanations are a result of the different unions of the masculine and feminine lights.

Zohar (זוהר)The Book of Splendor, which first appeared in the late thirteenth century Spain. Attributed to Moses de Leon (Rabbi Shim’on Bar Yo’hay).

 

Sources: http://kabbalah5 .com/kabbalah-dictionary/ – https://en.wikipedia .org/wwki/ – http://www.learnkabbalah .com/glossary/

 

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