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Binah is associated with the feminine aspect of divinity. The Bahir states: "For you shall call Understanding a Mother" (Bahir 75). [8] Classical Jewish texts further elaborate, stating that "Binah yeterah natun l'nashim" ("an extra measure of Binah was given to women"). [9] In its fully articulated form, Binah possesses two partzufim.
Kabbalah's Panentheism expressed by Moses Cordovero and Hasidic thought, agrees that God's essence transcends all expression, but holds in contrast that existence is a manifestation of God's Being, descending immanently through spiritual and physical condensations of the divine light. By incorporating the pluralist many within God, God's ...
In one account she is Samael's counterpart and a mother of demons. In another she is seen seducing the fallen angels as Naamah; the angels Azza and Azazael after they challenge the Shekhinah (the feminine dwelling presence of God) over the creation of man. This is alluded in the Zohar book 1 :19a-b, 23a-b, 27a-b respectively.
[35] The "feminine Jewish divine presence, the shekhinah, distinguishes Kabbalistic literature from earlier Jewish literature." [36] "In the imagery of the Kabbalah the shekhinah is the most overtly female sefirah, the last of the ten sefirot, referred to imaginatively as 'the daughter of God'. ... The harmonious relationship between the female ...
In Judaism, Kabbalah is a form of Torah commentary that was especially prominent in the sixteenth century via the book the Zohar. It introduced the diminishing Four Worlds , God as the transcendent Ain Soph , Israel as embodying the Shekinah , or "presence", as children of the True God, and most famously the ten Sephiroth as schema of the ...
The theosophical aspect of Kabbalah itself developed through two historical forms: "Medieval/Classic/Zoharic Kabbalah" (c.1175 – 1492 – 1570), and Lurianic Kabbalah (1569 – today) which assimilated Medieval Kabbalah into its wider system and became the basis for modern Jewish Kabbalah.
As Rabbi Aryeh Kaplan puts it, "[E]very name and every description that we may give to God can only apply to His relationship to His creation" [9] Although God is not generally regarded as gendered in Judaism, Benjamin Blech writes that God has both masculine and feminine aspects. [10] In addition, God's "presence" is a grammatically feminine ...
In the Kabbalah, it is the primordial energy out of which all things are created. [26] The next stage is "Chokmah" (or "wisdom" in English), which is considered to be a stage at which the infinitely hot and contracted singularity expanded forth into space and time. It is often thought of as pure dynamic energy of an infinite intensity forever ...