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- The term sefirah thus has complex connotations within Kabbalah. The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah, "The Book of Formation", attributed to the first Jewish Patriarch, Abraham. However, the names of the sefirot as given in later Kabbalah are not specified there.
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The term sefirah thus has complex connotations within Kabbalah. The original reference to the sefirot is found in the ancient Kabbalistic text of Sefer Yetzirah, “The Book of Formation”, attributed to the first Jewish Patriarch
The term sefira (the singular version of sefirot) specifically refers to Light and Vessel together. There are other terms for Vessels without Light, but they are never referred to as sefira. Since the Vessel of Malchut cannot receive any Light and is completely dark, one would think that Malchut should not be referred to as a sefira.
The term sefirah itself, perhaps the most basic within the lexicon of Kabbalah, finds repeated expression in this book through the related term sefer , “book” (Esther 2:23, 6:1, 10:2, 9:25, 32, et al), constructed from the same Hebrew root, s-f-r.
which means, “number.” Some interpret Sefirah to be related to the word Sofer, which means to “write.” Yet others relate the word Sefirah to the word Saper, which means, “to tell,” or “to relate.” Whatever be the original intent of
The Sefer Yetzirah presents God as an unknowable, genderless force entirely devoid of form or emotion. In the Torah, God creates simply by using the power of his word, his command. But in the Sefer Yetzirah, God creates through emanations, or offshoots, of himself. God becomes a part of the universe, everywhere and nowhere at once, a spirit ...
Nefesh, the lowest and smallest dimension of the revealment level of the Lightforce, is enclothed in the Sefirah of Malchut and is therefore referred to as crude spirit. I would prefer to exclude the word "spirit," for I reserve this word.
After the composition known as the Zohar was presented to the public in the 13th century, the term "Kabbalah" began to refer more specifically to teachings derived from, or related to, the Zohar. At an even later time, the term began to generally be applied to Zoharic teachings as elaborated upon by Isaac Luria (the Arizal).
The term “Semitic” refers to the people and languages of the Middle East, namely North Africa and Southwestern Asia, though the common term “anti-Semitic” has come to mean “anti-Jewish.” Aramaic served as a common language