The “Sepher Yetzirah,” or “Book of Formation,” is perhaps the oldest Mathers, and the “Sepher Yetzirah” in an English translation is almost a necessary. COM» TEXTS Search + W A The Sepher Yetzirah (Translated from the Hebrew by William Wynn Westcott) (NOTE: The Sepher Yetzirah is one. PDF | The Sefer Yetzirah is the "Book of Creation", one of the earliest extant texts about the creation of the world of the Jewish tradition, a book.
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THE “Sepher Yetzirah,” or “Book of Formation,” is perhaps the oldest philosophicaltreatise which is yet extant in the Hebrew language. which has been evinced. Sefer Yetzirah - The Book of Creation (Aryeh Kaplan Version) - Free ebook download as PDF File .pdf), Text File .txt) or read book online for free. Chapter One. 1. By means of thirty-two wonderful paths of wisdom1 hy, hvhy of Hosts, Elohim of Israel,. Living Elohim, and Eternal King, El Shadhai, merciful and .
That these two mystical works, which respectively mark turning points in the history of Jewish and Islamic mystical traditions, were conceived within such temporal and spatial proximity is thought provoking. The fact that these thirteenth-century works, which came to occupy such outstanding positions in their respective mystical traditions were compiled by mystics of Spanish origin, raises the question of possible common roots. Indeed, although Kabbalah, geographically speaking, relates to post-Andalusian Jewish history, when one adds up the literary testimonies stemming from the 10th century onwards, it appears that the question of Kabbalistic origins should be viewed with an Andalusian pre-history in mind. In spite of clear distinctions between the two — the Zohar was compiled in Aramaic in the later part of the 13th century within a Jewish circle from the north of Spain living under Christian rule; the Meccan Revelations was written in Arabic in the earlier part of that same century by an Andalusian Muslim albeit after having left al-Andalus for the eastern Muslim world — both the Zohar and the Meccan Revelations mark the culmination of an intellectual, mystically-inclined process, which, for Andalusian Jews and Muslims alike, had started approximately two centuries before, that is, in the 10th century, when certain teachings were brought to al-Andalus from the East and inspired there a growing interest in the mystical dimension of the religious life. By bringing mystical philosophy to the forefront of the historical, comparative and typological enquiry, this chapter also wishes to draw typological distinctions between Sufi-type Jewish mysticism and the Kabbalistic type. It may thus put in perspective the wish, benevolent as it may be, to reconcile Judaism and Islam by emphasizing similarities, affiliations and reciprocities between their respective mysticisms: Sufism and the Kabbalah. Finally, my discussion concerns continuity rather than influences.
The water formed the earth; heaven was produced from the fire; and the ruach produced the air between heaven and earth. The three seasons of the year, winter, summer, and the rainy season, correspond to water, fire, and ruach in the same way as man consists of a head corresponding to fire , torso represented by ruach , and the other parts of the body equivalent to water.
Again, as the seven double letters vary, being pronounced either hard or soft, so the seven planets are in continuous movement, approaching or receding from the earth. The "seven days," in like manner, were created by the seven double letters because they change in time according to their relation to the planets. The seven apertures in man connect him with the outer world as the seven planets join heaven and earth. Hence these organs are subject to the influence of the planets, the right eye being under Saturn, the left eye under Jupiter, and the like.
The latter are those organs which perform functions in the body independent of the outside world, being the hands, feet, kidneys, gall, intestines, stomach, liver, pancreas, and spleen; and they are, accordingly, subject to the twelve signs of the Zodiac. The "dragon" rules over the world matter and the heavenly bodies ; the sphere rules time; and the heart rules over the human body.
The author sums up this explanation in a single sentence: "The dragon is like to a king on his throne, the sphere like a king traveling in his country, and the heart like a king at war. As such, it is a seminal text for all serious magicians. Most of all, the mystical secrets of the Sepher Yetzirah still has yet to be uncovered. While the text describes the universe, time and body in an organized order, it still is confusing to the average reader.
Traditionally, the Hebrew word is usually spelled with a z yetzirah instead of a s yesirah. Most Spanish translation use the s instead of the z. Sometimes, the word formation is used instead of the word creation.
But, what we read today are English translations of Hebrew and German Yiddish writings that have a tendency to lose some meanings in those translations. Aryeh Kaplan is probably best known for his work on the translation of the Sefer Yetzirah. The most recent edition, by Kaplan, is considered to be the authoritative study on the subject.
Copies are the book are sometimes hard to locate since its last printing was in Using the Sefer Yetzirah to create a What?? Out of all of the persistent traditions, the most common is the ability to create a golem , a living object, by use of the techniques described in the Sefer Yetzirah.
This golem comes to life by the meditations of the golem-makers who learn their techniques from studying the manuscript. The golem has its appearances on non-Jewish mysticism as well- Egyptian, Greek and other cultures have their own versions of our Frankenstein.
Read more about making a golem with the Sefer Yetsirah But, the most discussed and known aspect of the Sefer Yetzirah is its definition of the Tree of Life and the ten sephiroth. This explains the organization of the Universe. New sections on the Sephiroth are included on my upcoming QBL software program. Create your own Universe with the Book of Formation The Sefer Yetsirah Yetzirah is filled with mystery and shrouded with myths, misconceptions and illusions.
Out of all of the Hebrew manuscripts that have survived over the centuries, the Sefer Yetzirah continues to amaze and confuse those who study its pages. This web site is the gateway to a computerized study of this mysterious manuscript which has influenced Judaism, Christianity, Occultism, Metaphysics, Philosophy, Science and Psychology for thousands of years. Depending on how the author pronounces or translates the sounds, determine how that author spells the word.
This section of the Qabalah website explores the Sefer Yetzirah, its history, theory and practice. Although most of my original material is still in handwritten notes in my file cabinets, more sections will be uploaded here with samples to a full printed book, interactive Qabalah study web site and software program.
Read more All of them can be downloadd through these links at site. Check for free shipping eligibility on some books. Kaplan's explanations are easy to understand and make common sense. MWhen [ Psalms 8: In practice.
Ihe ' are nol arnnJCd in th is lI. The division presented by Serer Yeuirah is therefore. Mas quoted abon. KMy left] hand has founded the earth. Some read 8r. Very closely related to this.. K unifya in. Ih rellrd to AbBh. Ihe various actions that use Ihe hands 10 channd spiritual forca. When they are in such a mode.
These include Ihe layin. H Fil'e opposite iiiV' Altltouch the Scfirot arc: Ulte of quilibrium. See liiu". Ihey can al. God interfc". Ihe lift. And a singular covenanl The Hebrew hue is 8ril Yacltid.. In aU lhex cases. The live femini ne Sefirol are similarly called the five Stn: When Ihe Scfirot are in lbeir normal stale SO as to divide lhe Sefirol inla two array'S. Stt filun: SO lhalthe six halves. ScfirOl tirroollir tirt Ic" fi"sUJ.. Fig"" 8.
Hence Ihis can l1so be I". The -. Moses Ihus said When Ihe Ten Sefirol af"!: This place iSlllen called the -sillJular coven. This same word. A aood eumple of this is found in the Priestly BlcssinJ. M Circumcision o[ the Tongue The Hebrew ann! Th is is both Ihe -cil'l: Circumcision oj the Membrum JuS! This CTeated. These two Cherubim were the sour e of all prophecy. God Ioid Moses. Prophecy involvo a panicuJarly intense focusin.
Kd thcm leviticus 9: Betwcen Ihe lep is lhe circumcision of the llelual Ofpn. Inual activilies. Accord inlto the Midrash. God indicated that Ihe emotions and desires associated with se: The seventh day.. Ihe Sabbath. M M 'I' ate. This posilion was used for tlK intense roncenlratioo of spirit ual energy Since Ihe mark.
The Torah stain. By medilatins on the fact Ihal the ten toes represent the Ten Sdirol. In livinl tlK rommandmem of circumcision. The most obvious case in ". God gave Abraham and his desendents po. Tbe IUl hor c. RAH 1: T his corresponds 10 the first of Ihe ScfirOl. We Iben: U OJm: Ihen we would be loIyillJ lhal He is idenlical wilh Keter. Ktter Crown.. M or Ihll He is Mlove. This would be: Keter Crown. Ihe Creo.. Even Will i.. If any hwnan lrai t wen: Cbakhmab Wisdom.
Jfwe would loIy Ihal God. BUIlince tben: Hctl thai God Himself. If He WCf'e. I, and I i. As a result. Th is is panicularly impol1ant for Ihe mystic. The Serer Yelzirah therefon: The Creator is 11"' ,1 bc. It is very ditflCllh 10 uperience pure. I am not thinkin. Simila rly. As the Kabbali. SlCp is KUnderstand wilh Wisdom, and to be wise wil h UnderstandinJ. If you arc an avera,e person. You mianl say 10 youself.
KI am nOl thinki. For Ihose few "",,ndo, however, you havcuperienccd no"vcrbal Ou. Ihe deeper you will reach into Ihe laller, and Ihe longer you will be able 10 maintain this stale. As mentioned earlicr 1: As Ihe Sefer Yelzin. Examine with them A si mi lar cxpreuion illater u. Onee a n individual is. W The Hebrew word used llere is Bacllan. When tile Sefer Yctzinll wu firn writlen, ncb individual had to do Ibis on hil own.
Now, hoWl: Iinl from the Seftrol, ODe should probe each Ihi"l10 ill ultimate depth. Throuab one's ulXrienee of Ille Sdirot, one is 10 pin Ihe deepest possible iosiahl into everythilll in the world. Note cardully that Rlther, it instructs us 10 use them in developinlln inner siJht willi which 10 view the.. The expression. The ",riplure Iikewix Siltes, -RishleClulnes5 and. Atzilut Nearness. In other places.
Moklron refe", not merely to a physical bl. T he Scripture thu s Th is verse indicates th at every thin, in the physicaJ world hal a specifie spiri,ual eo unter!
When the Bible speaks of God' s Thron-c. In Kabbalah. This sustenance can then be. Under SOme conditions. This is Ihe aspecl throuJl! Yelzirah Fonnation. Ille domain of tile Sefirot themsd,'cs, Below tIIi. Since Beriya h Creation is -! Beri 'all i.
IlIe", is the universe of Aliy. Yelzirah and Asiyab. The methods of Sefer YCizirah involve the mani pul. Hence, il binds Yctzirah 10 A.
By elevatinl objects in Ihe ph ysical world. It i5 for thi5 rc. This is c: Accordin, to Ihe Iller K. Bqinninl C1! The Ten Scfirot an: Ihus secn as consislin, of five selS of oPlX'6iles. Th"" an: The opposites parallellhe five fincers on each of Ihe two hands,'" Wisdom is always defined as lite betinnillJ by Ihe Kabbalisu. God Ihen created the world with leo Iollyinp.
Wisdom reprncnts the past in aoollter manlKr. It is only Sintt pure ImmOl" ' is completely nonverbal. JOl"Y of Wisdom. Tke future, on the other hllnd, cannol be imqined. One can re"",m""r the put, but not! The main way in which ""e kno The past is 5IIid to be mm, sina: In this manner, it is.. For the sa"", rca1Oll. Malkhut, the Sefirah fun besl from God, is sa. Th is does not mHn that Malkhut its.
Slid 10 denote the direction of evil.
TM enlire array of the Sefirot il oflen c. IS disarssrd loo Srr Tible 9. In our Ihlftoodimension. Nctuch Hod Netuch y. Tifn-el Hod Netzach Gen Binah Binah Binah Binah Binah a.
Hod " " " " " Malkhu! Malkhut MaJkhut 20 Malkhu!
Malthul 22 Malkhut 23 Malkhut Mallchu! Gevurah y""" Hoo 23 Malkhul Binah Chakhmah Each of IhCK directions is said to be infin ite and endless..
Kollelet li kewise said. One can rontin. In gene. ThcK aK many e umpJer. We thus find. In idea that is difficult to understand. C lmpKhen sion. In panicu lar. Your thooJ. TIlt human intellect can only ""sp concepLS. Ind eventually. Since Ihe Srfirollhemso: He is not even like Ihe most simple physical object.
One c. God faithful King In Hebrew.. After the Sefer Yelzi. It is wrillen. After describin. The psa lm is therefore c. The unity of God is absolute. The limits are PUrl: He is nOI like a pe! To say Ihat God i. There are two synonyms thai ind icate dominana. A Mciddl is mkin.
The [nfin ile Bein. I is indica t. Holy habitation. Pul ms Ind lhe.. Ala 'oll '0. The woro Ma 'OIl.. The word Ala 'on is very closely n: The COntinuum is contained. DQminali'S them all The Hebrew. He may n: Not only don. A MosJoci The Midr.. C'lnJ"IVC 0. The Infinite Beinl is separated from all tile Sefi". The firo' i. Ilt'l 1 1 '-0 J. The Hdhalot. Ihis is Adl' ' Ad " -W. Ihere is still I kind of hypertimc. Untilelernily of elerniries In Hebrew.
Ich hYP"rtime. Often used.. Even in such a timeless domain. Isuall y denaln a prophetical or mystical vilion. The Mid"".. The word Bamk. AH in Eukid'.
As Ions I. Ihe reflected in. When the mind is in I stale where it c. Like the appearance of lighlning This.. Bazak denoles. Wilen one Ioob inlo a ckpth. In the Hckhalol. Thc 11iJhtnt c""erinr Ihouahl. Ihe Sefer Yelzirah i. Ind no. Only Ihen does one beain climbinl the Serirot. The veal KahNli. In climbinl the T.
The BahiT. Ihe m y5li"J fJ.. When Ihis i. Your commandment i. II is discussed apin later 1: His word in them is Hru nning and returning" Th is also aliud. The word Soj 'TC'l i.
Yetzirah is spelking of lite Sefirol as Ihey arc Sttn in a myslical vision.. The lext th en s. Sttn only IS a flash. Thi s is Ihc infinil " of extension.
Ihe end implied by 54! The espn-uion. Their limit has no end " This is obviol. MFar every limit I have seen an end. Ihis root is found. Tll is luches Ihal one cannot focus for Iny lenlill of lime on any of Ihe Sefi rot. As 10". They speak of IMm U I'1. As menlioned earlier I: This ind icates Ihe menial dron lhrouah.
The Sefer Yeuirah I'l: Accordinlto some commentaries.. His speech in li1em run.
The divine "sayilll" ass0ciated with the: Bm when Ihe. Ihe mySlicaI realm is called a Marteivi chario! But wilen I. The Hebrew word forwhirl". They were makinl lise of God-. One normally KQ the Sefirol. Ind in this manlleT. Ihey would pursue it like" whirlwind. T oscillate. It is for this realoOn that many mystics would topac in meditations related to the ob5ervallCC. This teach es that when there is an edict from GOO.
Ezekiel says thai be saw a "Slorm v Si milarly. In Ihi Bejore Hi The tool. It is in Ihe unive. Ihe world of the Throne. Ite i.. Sinor they prostrate them. Throne i. These are tile IWO end pOints of lite. The Kabbalists then: Effect is also the cause of Cause.
Kner of Beriyah i. In Ihe most basic le"d. God Himself cannot even be called the Cause.. Since Cause cannot exist without Effect. As discussed earlier. Keter it: Effect is Ihe cause. Onen in Kabbalah. Ihe two a re interdepenlknt on n. Malkhul of AlzilUl. In Ihis sense. Cause an d Malkhul is Effect.
The end points of such an infinite line. But still. Imagine a circle.. Since God is ablulely unitary. A rin: The laller Ihc circle. M When we " iew Ihe Sefirot as bein.. B UI then what happens if we make the circle infinitely II.. He cannO! KeteT is Ilso often identified " 'ith Will. The end poinlS of all these linel WQUld th. He has no seoon.
Every ] IIir of Sefirot defines an infinite line. Ihe closer the curve approaches I ItraiJht line.. This point al infinit y is where alt endpoinlS meet.. In Ihc limit whcrc the circle becomes infi nitely larae. U' of all action. Because they are o pposite.. Two thinp thaI di ffer BUI pm: Ihe entire three..
In the spiritual world..
In anOlher sense. T his hal very imponant implications. Ihe begin- nin. This bcillJ true. One en uSC this as II medi tation. Ihis is IllIe oflhe Keler-Malkhulline. The main d.. This is true of all the Sefirol T he most buic que. In a spiritu.. The sllould be obvious. Ihis entire infinite sphere can also be reprnenled by a sinale point.
Ihe poinl al infinity. In plmicul. A point.. Try 10 imq. In this. All opposites. In the Malkhul dim: Why did God CJ"C3. Physical space only Kists in the physical "'orld. One reason.
The Midrash Iclls us.. They cannOI be separaled by space li ke physical objects SEf EIt.