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Ohr

Ohr (Hebrew: אור, plural: ohrot) is a foundational concept in Kabbalah, the mystical tradition within Judaism, where it denotes divine light as a metaphor for God's infinite essence and the process of emanation into creation.^[1] This light, first mentioned in Genesis 1:3 as the primordial creation on the first day—"Let there be light" (yehi or)—represents a supernatural life force that counters darkness and infuses the universe with vitality, preceding the physical luminaries formed on the fourth day.^[2] In Kabbalistic thought, Ohr Ein Sof specifically refers to the boundless, infinite light of the Divine, symbolizing God's undifferentiated unity before the structuring of the sefirot, the ten emanations through which the infinite reveals itself in finite form.^[1] The concept of Ohr extends to various modalities that illustrate the dynamics of divine flow (shefa) and human spirituality. Ohr penimi (internal or permeating light) describes the light that fills and sustains created vessels, analogous to how light illuminates a room, while ohr makif (surrounding light) encompasses transcendent energies that hover externally, influencing without full integration.^[3] Another key variant, Ohr HaGanuz (the hidden or concealed light), alludes to a primordial radiance reserved for the righteous in the world to come, withdrawn after the initial creation to prevent misuse and glimpsed in moments of profound joy or sanctity.^[4] These distinctions underscore Kabbalah's view of creation as a progressive veiling and unveiling of divine light, enabling free will and ethical engagement with the world.^[2] In practice, Ohr inspires rituals and ethical behaviors aimed at drawing down this light, such as lighting Shabbat candles or acts of kindness that affirm life and dispel spiritual darkness.^[2] Kabbalistic texts, including the Zohar and later works by figures like Rabbi Isaac Luria (the Ari), elaborate on Ohr to explain the soul's journey toward reunion with the Divine, emphasizing meditation, Torah study, and mitzvot as vessels for its revelation.^[1]

Etymology and Terminology

Linguistic Origins

The Hebrew term אור (Ohr), meaning "light," derives directly from its biblical usage in the Book of Genesis, where it appears in the divine command "Let there be light" (yehi or) during the creation narrative (Genesis 1:3). This inaugural mention establishes Ohr as a fundamental element of cosmic order, symbolizing illumination emerging from primordial darkness and signifying God's creative power. In ancient Hebrew linguistics, Ohr functions as a noun rooted in Semitic cognates denoting brightness or radiance, appearing over 120 times in the Tanakh to describe both physical phenomena, such as sunlight, and metaphorical enlightenment. Within Kabbalistic exegesis, the term acquires deeper numerical and symbolic layers through gematria, the Jewish practice of assigning numerical values to letters. The letters of Ohr (aleph=1, vav=6, resh=200) sum to 207, identical to the value of raz (רז), meaning "secret" or "mystery." This equivalence underscores the concealed essence of divine light, as articulated in the Zohar: "'Let there be light'—i.e., let there be raz (mystery; concealment); for raz and or are one thing" (Zohar I:140a). The Zohar's interpretation transforms the biblical phrase into an allusion to the hiddenness of God's infinite radiance, where light represents not mere visibility but esoteric knowledge accessible only to the initiated. The linguistic evolution of Ohr from literal biblical light to a mystical concept of emanation unfolded in medieval Jewish philosophy, bridging rationalist and esoteric traditions. Saadia Gaon (882–942 CE), in his Book of Beliefs and Opinions (completed 933 CE), interprets the Genesis light as a created entity—distinct from the uncreated divine essence—to affirm creation ex nihilo while countering Aristotelian eternalism; this distinction prefigures Kabbalistic views of Ohr as a mediated divine outflow. Similarly, Maimonides (1138–1204 CE), in his Guide for the Perplexed (ca. 1190 CE), employs light as a central metaphor for the "overflow" (fayd) of the Active Intellect from God, illuminating human cognition and prophecy without corporeal implication (Guide I: Introduction; III:8). Though Maimonides critiqued mysticism, his luminous imagery indirectly shaped Kabbalistic adaptations of Ohr as spiritual emanation, evident in later works like the Zohar, by providing a philosophical framework for non-anthropomorphic divinity.

Symbolic Associations

In Kabbalistic tradition, Ohr (light) functions as one of the two principal metaphors for comprehending God's dynamic interaction with the created order, paralleled by the soul-body analogy that elucidates the structure of the sefirot. This luminous imagery conveys the divine essence's transcendence—existing beyond material constraints—while emphasizing its immanent permeation into the world, allowing for a relational encounter between the infinite and the finite. As Gershom Scholem elucidates, such metaphors transform abstract theological concepts into vivid symbolic frameworks, enabling mystics to grasp the interplay of divine vitality and cosmic form.^[5] The symbolism of Ohr intertwines with Shefa (divine flow) and hashpaʾa (influence), depicting God as an inexhaustible reservoir of spiritual vitality that radiates outward to animate and sustain existence. In this portrayal, Ohr represents the ceaseless effusion of benevolence and wisdom from the Godhead, akin to rays emanating from a primordial source, which infuse the sefirot and, by extension, all levels of reality with purpose and harmony. Scholem notes that this flow underscores Kabbalah's view of creation not as a static act but as an ongoing process of divine generosity, where light's boundless nature mirrors the infinite adaptability of sacred energy.^[5] Central to Ohr's symbolism is the tension between revealed illumination and concealed enigma, as explored in the Tikunei Zohar (Tikkun 21, 53b), where light unifies polarities such as the manifest Torah and the hidden divine mysteries. Here, Ohr bridges the accessible glow of scriptural wisdom—symbolizing protection and redemption, as in the light dwelling among Israel (Exodus 10:23)—with the veiled radiance of ultimate secrets, fostering a mystical synthesis of opposites. This contrast, per Scholem, reflects Kabbalah's broader endeavor to reconcile the knowable divine attributes with the ineffable core, using light as a unifying emblem of equilibrium.^[6]^[5]

Role in Kabbalistic Cosmology

Divine Emanation Process

In Kabbalistic cosmology, Ohr, or divine light, serves as the primary metaphor for the emanation of creation from the infinite divine source, analogous to rays of physical light radiating from a luminous body without diminishing the source's unity or integrity. This light represents God's creative influence, flowing outward to illuminate and sustain all existence while preserving the absolute oneness of the divine essence. As described in classical Kabbalistic texts, the Ohr is not material but a spiritual efflux that conveys divine vitality, much like sunlight extends the sun's presence across space without dividing it.^[1]^[7] The process of divine emanation unfolds progressively through the four spiritual worlds—Atzilut (Emanation), Beriah (Creation), Yetzirah (Formation), and Asiyah (Action)—a classical framework where the Ohr descends in stages of increasing contraction and concealment to manifest finite reality. In Atzilut, the highest world, the light remains closest to its infinite source, appearing as pure, undifferentiated radiance reflected in the sefirot as flawless vessels of divine will. As it progresses to Beriah, the light adopts more defined forms, enabling conceptual creation; in Yetzirah, it gains qualitative boundaries and emotional structures; and in Asiyah, the lowest world, it contracts into quantitative limitations, animating the physical realm through action and matter. This hierarchical descent ensures that each world receives a diminished yet tailored intensity of light, transforming boundless potential into ordered existence without altering the divine source. Later Lurianic Kabbalah elaborates on this process with additional mechanisms.^[8]

Connection to Sefirot

In Kabbalistic cosmology, the sefirot function as vessels that receive and channel the infinite divine light, known as Ohr Ein Sof, structuring its descent into finite forms. These ten emanations form the Tree of Life, acting as intermediaries that contain and differentiate the otherwise boundless Ohr, preventing its dissipation while enabling creation. Keter, the uppermost sefira, serves as the primary point of entry for this infinite light, bridging the transcendent Ein Sof and the subsequent sefirot below it.^[9]^[10] The flow of Ohr progresses sequentially through the sefirot, beginning with Chochmah, where it manifests as an initial flash of potential wisdom, expanding and differentiating as it descends. This progression continues through the intellectual sefirot of Binah and Da'at, into the emotional attributes, and culminates in Malkhut, the lowest sefira representing the manifested physical world, where the light achieves concrete expression. A key dynamic in this flow involves the balance between Chesed, which embodies expansive and giving qualities akin to overflowing light, and Gevurah, which introduces contraction and limitation to contain and direct the Ohr, ensuring harmonious interaction among the sefirot.^[9]^[11] The Ohr interacts with the sefirot through dual modes: penetrating (Ohr Pnimi) and surrounding (Ohr Makif), where the inner light fills the vessels directly, animating their attributes, while the outer light encompasses them, maintaining connection to the infinite source without causing overflow. This interplay allows the sefirot to remain dynamic, with the vessels shaping the light's qualities—such as mercy in Chesed or judgment in Gevurah—while the surrounding Ohr sustains their unity and elevates them toward rectification. Keter's proximity to the Ein Sof ensures this surrounding light continually influences the entire structure, fostering ongoing emanation.^[9]^[10]

Historical Development

In the Zohar and Early Kabbalah

In the foundational text of Kabbalah, the Zohar, compiled in late 13th-century Spain and commonly attributed in modern scholarship to Moses de León, though traditionally ascribed to the 2nd-century sage Rabbi Shimon bar Yochai, the concept of Ohr (light) emerges as the primordial essence of divine emanation during creation. Specifically, in Zohar 1:15a, the narrative depicts the initial act of cosmic formation as an engraving upon "supernal luster," a concealed flame issuing from the "concealed of the concealed," symbolizing the infinite light (Ohr Ein Sof) that precedes and unifies all multiplicity. This light represents the undifferentiated unity of the divine, a radiant point or spark from which the structures of existence begin to unfold, without yet introducing separation or limitation.^[12] Moses de León, through the Zohar and related writings, portrays Ohr as the boundless radiance of Ein Sof (the Infinite) that directly infuses and illuminates the ten sefirot, the dynamic attributes through which divine will manifests. In this early framework, the light flows seamlessly from the transcendent source to the sefirot, sustaining their harmony as vessels of divine presence, akin to rays emanating from a single luminous core. De León emphasizes that this illumination preserves the oneness of God, where the sefirot are not autonomous but extensions of the infinite light itself, ensuring no duality arises in the divine essence.^[13] Building on these ideas, Joseph Gikatilla's Sha'arei Orah (Gates of Light), composed around 1290, elaborates Ohr as a key element in the practitioner's meditative ascent (aliyah), guiding the soul through the sefirot via focused intention (kavvanah). Gikatilla describes how contemplation of divine names channels the light upward from Malchut (Kingship) to Keter (Crown), unifying the sefirot and facilitating the influx of blessings from Ein Sof; for instance, prayer directed with proper focus clears spiritual barriers, allowing Ohr to ascend and reveal hidden unities. This process underscores Ohr's role not only in cosmology but in experiential mysticism, where the meditator adheres to the light to achieve cleaving (devekut) with the divine.^[14]

In Lurianic Kabbalah

In Lurianic Kabbalah, the concept of Ohr (divine light) represents the infinite radiance emanating from Ein Sof, the boundless essence of God, which serves as the primordial source of all creation. Isaac Luria (known as the Ari), teaching in 16th-century Safed, revolutionized earlier Kabbalistic thought by positing that this Ohr Ein Sof underwent a process of contraction, or Tzimtzum, wherein God withdrew the light to form an empty space (chalal), allowing for the emergence of finite worlds through subsequent emanation into vessels; however, the inability of these vessels to contain the light led to their shattering, introducing an inherent imbalance in the divine structure and necessitating restoration.^[15]^[16] Central to Luria's system is the distinction between Ohr Yashar (direct or straight light), which flows linearly to fill and illuminate the inner vessels of creation, and Ohr Makif (surrounding or encompassing light), which operates from without, transcending and sustaining the boundaries of reality post-Tzimtzum without fully penetrating it. This duality ensures that the infinite light maintains influence over the created realms while preserving their autonomy, with Ohr Makif playing a crucial role in upholding the cosmic order amid the initial disequilibrium.^[15] These ideas are systematically elaborated in Etz Chaim, the primary text compiling Luria's oral teachings as recorded by his disciple Chaim Vital in the late 16th century, where the rectification (Tikkun) of the Ohr is described as a dynamic process of restoring divine harmony. Vital emphasizes that human actions, particularly the study of Torah and observance of mitzvot, draw down and elevate the light, enabling its realignment and contributing to the ultimate unification of the divine realms.^[15]^[15]

Key Concepts and Processes

Tzimtzum and Ohr Ein Sof

In Lurianic Kabbalah, Ohr Ein Sof refers to the primordial, undifferentiated infinite light emanating from the Ein Sof, the absolute divine essence that precedes all creation and encompasses every potentiality in a formless, homogeneous state.^[1] This light represents the infinite divine power and presence that fills all existence prior to any limitation or structure, serving as the source from which the entire cosmic order will derive.^[17] Unlike the incomprehensible Ein Sof itself, Ohr Ein Sof is the perceivable aspect of the divine infinity, containing within it the latent possibilities for finite worlds without yet manifesting them.^[17] The process of Tzimtzum, introduced by Rabbi Isaac Luria in the 16th century, describes God's self-contraction of Ohr Ein Sof to form a conceptual void known as the chalal ha-panui or empty space, enabling the emergence of finite reality from the infinite.^[18] This primordial withdrawal, termed Tzimtzum HaRishon (the first contraction), is depicted as a radical concealment of the infinite light, creating a vacuum where limitation and multiplicity could arise, thus addressing the paradox of how finitude could stem from absolute unity.^[18] Interpretations of Tzimtzum vary among Kabbalists: some view it literally as an actual ontological withdrawal of divine presence, while others, particularly in Hasidic thought, regard it as illusory—a mere concealment (hester panim) that does not alter the unchanging essence of God, preserving divine immanence throughout creation.^[17] These debates highlight the tension between divine transcendence and the potential for independent existence in the void.^[17] Following Tzimtzum, a structured ray of light called the Kav (line or beam) emerges from the Ohr Ein Sof, penetrating the void as the initial ordered influx that begins to shape the cosmic realms.^[18] This Kav contrasts with the circular, boundless nature of the infinite light by introducing directionality and measure—a straight line with a defined beginning and end—serving as the conduit for the divine energy that will form the four spiritual worlds of Atzilut, Beriah, Yetzirah, and Assiyah.^[18] In this way, the Kav represents the first act of differentiation, bridging the infinite and the finite while maintaining a direct link to the original Ohr Ein Sof.^[17]

Shevirat HaKelim and Reshimu

In Lurianic Kabbalah, Shevirat HaKelim, or the breaking of the vessels, represents a primordial catastrophe in the process of divine emanation, where the intense overflow of Ohr, the divine light, overwhelms and shatters the vessels (kelim) associated with the lower seven sefirot.^[19] This event occurs following the emanation into the primordial man, Adam Kadmon, whose sefirotic structure fails to contain the surging light, causing the vessels to fracture and fragment.^[19] As a result, holy sparks (nitzotzot) of divine light scatter and become trapped within the husks or shells (klipot), forming the basis for the material world and the emergence of evil as a byproduct of this cosmic disruption.^[19] The Reshimu, or residue, refers to the faint imprint of the Ohr Ein Sof left in the void (tehiru) after the preceding Tzimtzum, the divine contraction that creates space for existence.^[19] Described as a vestige akin to the trace of oil remaining in an emptied bottle, the Reshimu serves as a subtle blueprint or impression that structures the subsequent stages of creation, enabling the finite world to emerge from the infinite while retaining an echo of transcendence.^[19] This dual process of shattering and residual tracing establishes the framework for cosmic exile in Lurianic thought, wherein the divine light is fragmented and imprisoned amid the klipot, symbolizing a profound state of separation and imperfection throughout existence.^[19] The trapped nitzotzot embody this exile, necessitating human participation to liberate the sparks and restore divine unity, as the original harmony was irrevocably disturbed by the vessels' failure.^[19]

Tikkun and Partzufim

In Lurianic Kabbalah, Tikkun denotes the restorative phase following cosmic disruption, wherein the scattered divine sparks of Ohr—remnants of primordial light—are meticulously gathered and elevated through human actions, particularly the observance of mitzvot (commandments). This process involves contemplative intention (kavanot) accompanying rituals, which serve to liberate these sparks from their exile in the material world and redirect them upward, thereby reforming the fragmented sefirot into harmonious structures. As articulated in the teachings of Rabbi Isaac Luria, transmitted by his disciple Chaim Vital, Tikkun transforms chaos into order by reintegrating the Ohr into stable vessels capable of sustaining divine influx without collapse.^[20]^[21] Central to Tikkun is the reconfiguration of the sefirot into Partzufim, anthropomorphic "faces" or personas that represent mature, interdependent configurations of divine attributes. Unlike the brittle vessels of prior emanations, Partzufim embody balanced interactions among the sefirot, allowing the Ohr to flow controllably and nurture cosmic development; for instance, Abba (Father) corresponds to the sefirah of Chochmah (wisdom), Imma (Mother) to Binah (understanding), and Zeir Anpin (the Impatient One) encompasses the six emotional sefirot from Chesed to Yesod, functioning as a unified persona that matures through relational dynamics. These Partzufim, detailed in Lurianic exegesis, facilitate the perpetual circulation of light, ensuring stability and preventing recurrence of shattering by distributing the Ohr across interactive "bodies" rather than isolated points.^[22]^[23] Through such reformation, Tikkun not only repairs but elevates the divine architecture, culminating in a unified Adam Kadmon (Primordial Man) where all Partzufim interlock seamlessly.^[24]^[25]

Philosophical and Theological Significance

Metaphors of Divine Light

In Kabbalah, the metaphor of light, or Ohr, serves as a primary vehicle for articulating the divine essence as non-corporeal, infinite, and inherently unifying, thereby circumventing anthropomorphic depictions of God. This imagery underscores God's transcendence beyond physical form while affirming immanence through the pervasive illumination that binds all aspects of creation into a singular, harmonious whole. By likening divinity to light, Kabbalistic texts emphasize an abstract, immaterial presence that originates from the boundless Ein Sof and infuses existence without division or limitation.^[26]^[27] This approach preserves the unity of the divine by portraying light as a dynamic, all-encompassing force that reveals God's simultaneous remoteness and nearness, avoiding reductive human-like portrayals. The Sefirot, as channels of this light, further illustrate how it structures reality while maintaining overarching oneness.^[28] Kabbalah distinguishes between two complementary forms of divine light to convey reciprocity between the transcendent source and immanent creation: Ohr Yashar (straight light), which flows directly and expansively downward as an unmediated outpouring of divine will, and Ohr Chozer (returning light), which reflects upward in a contractive manner from the recipient's response. Ohr Yashar embodies expansive grace and initiation from above, filling worlds with undifferentiated potential, while Ohr Chozer signifies the transformative ascent of awareness and devotion from below, completing the circuit of mutual exchange. This duality symbolizes the profound reciprocity in the divine-human bond, where creation's reflection unifies the infinite with the finite.^[29]^[30] Moses Cordovero provides philosophical depth to these metaphors in his Or Ne'erav (1587 edition), emphasizing the role of Kabbalistic study in elevating the intellect and achieving spiritual insight.^[31]

Implications for Theurgy and Ethics

In Kabbalistic theurgy, human actions such as the performance of mitzvot (commandments) and prayer serve as conduits for elevating the trapped sparks of divine light from their exile in the material world, thereby influencing and restoring harmony in the divine realms. This process posits that intentional observance of rituals draws down and redistributes divine influx, facilitating the unification of fragmented aspects of the Godhead and contributing to cosmic rectification.^[32] The ethical dimensions of Ohr extend to the concept of tikkun olam, or world repair, wherein individuals gather and liberate these divine sparks through moral conduct and righteous deeds, directly linking personal ethics to the broader restoration of the universe. By engaging in acts of justice, compassion, and adherence to divine law, practitioners participate in redeeming the holy essence embedded in creation, transforming everyday morality into a mechanism for universal harmony. This framework underscores the responsibility of humanity in mending the primordial rupture, where ethical behavior elevates the sparks and aligns human will with divine purpose.^[33]^[32] Furthermore, the understanding of Ohr informs the practice of devekut, or cleaving to God, achieved through meditative visualization of light flows that trace the pathways of divine emanation and restoration. Kabbalists employ contemplative techniques to imagine streams of light ascending and descending between human consciousness and the sefirot, fostering intimate union with the divine and enhancing spiritual elevation. This visualization not only deepens personal devotion but also amplifies the theurgic impact of one's actions on the cosmic scale.^[34]^[35]

Influence and Modern Interpretations

In Hasidic Thought

In Hasidic thought, the concept of Ohr, or divine light, was adapted to emphasize its immanent presence within the human soul, making mystical experience accessible to all Jews through personal devotion rather than esoteric study alone. Building on Lurianic foundations, the Baal Shem Tov (c. 1698–1760), founder of Hasidism, popularized Ohr as the inner divine spark residing in every soul, which could be ignited and revealed through joyful prayer and service. In teachings attributed to him, such as those in Tzava'at HaRivash, he describes how fervent, joyful prayer activates this spark, allowing the soul to shine with divine illumination and overcome spiritual barriers, transforming everyday acts into channels for elevating holy sparks from the material world.^[36] Chabad Hasidism, systematized by Rabbi Schneur Zalman of Liadi (1745–1812) in his seminal work Tanya, reframed Ohr through an intellectual lens, portraying it as a dynamic process of expansion (ratzo, running toward divine unity) and contraction (shuv, returning to worldly engagement) during contemplative meditation. This approach enables practitioners to internalize the infinite Ohr Ein Sof by alternating ecstatic yearning for God's oneness with disciplined focus on ethical action, fostering a balanced spiritual life where the mind grasps abstract divine truths to illuminate the heart. Schneur Zalman outlines this in Tanya's Shaar HaYichud veHaEmunah, emphasizing meditation on God's unity to draw down Ohr, making it a tool for the average person to achieve devekut (cleaving to God) without emotional excess.^[37] In Breslov Hasidism, Rabbi Nachman of Breslov (1772–1810) highlighted Ohr's role in hitbodedut (personal, conversational prayer), where the individual pours out their heart in seclusion to pierce personal darkness and invite divine light to emerge. He taught that even amid despair or inner obscurity, sincere hitbodedut—often in nature—channels Ohr to break through blockages, revealing the soul's innate holiness and fostering faith; this practice, detailed in Likutei Moharan, democratizes mysticism by relying on raw emotion and persistence rather than intellectual analysis, allowing light to dispel existential shadows through direct dialogue with God.^[38]

In Contemporary Scholarship

In the 20th century, Gershom Scholem provided a foundational historical analysis of the concept of Ohr in Lurianic Kabbalah, situating it within the broader evolution of Jewish mysticism from medieval to early modern periods. In his seminal work, Scholem describes Ohr Ein Sof as the infinite light emanating from the divine En-Sof, which undergoes Tzimtzum—a symbolic contraction creating space for the finite world—before a ray of this light initiates creation, leaving a residue (Reshimu) that permeates all existence.^[19] He critiques literal interpretations of Tzimtzum, arguing that viewing it as a physical withdrawal risks unresolved theological paradoxes, such as the existence of non-divine reality, and insists instead on its metaphorical role in expressing the mystical dialectic of divine concealment and revelation.^[19] Contemporary scholars like Elliot R. Wolfson have extended these analyses through interfaith comparisons, drawing parallels between Kabbalistic light emanation and Neoplatonic philosophies. Wolfson interprets medieval Kabbalistic Ohr as a hermeneutic of divine radiance, akin to Neoplatonic processes where light flows from the One in a hierarchical overflow, illuminating the imaginal realm and enabling visionary mysticism without collapsing into dualism. He further employs quantum physics analogies to elucidate Kabbalistic embodiment, likening Hebrew letters—as vessels of infinite light—to "excitation nodes" that generate visual and sonic resonances, contracting and expanding in a space-time continuum to manifest divine infinity within material forms.^[39] Addressing gaps in traditional interpretations, post-2000 scholarship by Arthur Green reexamines Ohr and related concepts like Tikkun through ecological and gender lenses. Green reframes Tikkun as a cosmic mending that encompasses environmental repair, viewing divine light not as abstract emanation but as an immanent force sustaining the interdependent web of creation, urging ethical action to restore ecological balance in a neomystical Judaism.^[40] On gender, he critiques the predominantly masculine metaphors of light in classical Kabbalah, advocating for inclusive rereadings that integrate feminine divine aspects—such as the Shekhinah's receptive luminosity—to foster egalitarian spiritual practice and address historical exclusions.^[40]

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Aug 9, 2023 · Light: The Zohar recurrently employs light (Ohr) as an emblem of divine energy or sagacity, resonating with the metaphor that ideas are light, ...
[29]
Ohr Yashar (Direct Light) - Chabadpedia
Mar 2, 2025 · To distinguish it from Or Chozer (reflected light) which shines from below to above, from the transformation of darkness into light, which is ...
[30]
Five Levels of Masach - Bnei Baruch Kabbalah Academy
The Ohr Yashar is equal to the Ohr Hozer, which means that the creation wishes to bestow upon the Creator the very pleasure He prepared for it. The Ohr Hozer ...
[31]
Ohr Ne'erav - Sefaria
An introduction to the study of Kabbalah and its importance. Read the text of Ohr Ne'erav online with commentaries and connections.
[32]
The World is Broken, So Humans Must Repair It: The History and ...
May 22, 2023 · This was a radical understanding of tikkun olam, where it was God's essence that was being repaired, not the present world, which was ...
[33]
Light Hidden in the Darkness: Kabbalah and Jungian Psychology
Jan 1, 2014 · According to the Kabbalah, humanity plays a key role in the repair and restoration of the world, called tikkun ha-olam (henceforth “tikkun” for ...
[34]
https://trace.tennessee.edu/cgi/viewcontent.cgi?article=2298&context=utk_graddiss
[35]
J. H. Chajes, “Imaginative Thinking with a Lurianic Diagram,” Jewish ...
What role did visualization play in the interpretation of Lurianic Kabbalah? ... (devekut be-ma'atsil).69 The image was an invitation to pursue this cleaving ...<|separator|>
[36]
[PDF] The Body in the Text: A Kabbalistic Theory of Embodiment
Utilizing the technical terminology of quantum physics, we might say that Hebrew letters for kabbalists are excitation nodes that generate vi- sual and ...Missing: analogies | Show results with:analogies
[37]
Radical Judaism - Yale University Press
In stock Free 20-day returnsDrawing on the Jewish mystical traditions of Kabbalah and Hasidism, path-breaking Jewish scholar Arthur Green argues that a neomystical perspective can help us ...Missing: gender | Show results with:gender