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The tree of life (Hebrew: עֵץ חַיִּים, romanized: ʿēṣ ḥayyim or no: אִילָן, romanized: ʾilān, lit. 'tree') is a diagram used in Rabbinical Judaism in kabbalah and other mystical traditions derived from it. [1]
The tree of life or universal tree of life is a metaphor, conceptual model, and research tool used to explore the evolution of life and describe the relationships between organisms, both living and extinct, as described in a famous passage in Charles Darwin's On the Origin of Species (1859). [1]
The Kabbalistic Tree of Life with the names of the Sephiroth and paths in Hebrew. Based on Fig. 10, page 155, of The Bahir: An ancient Kabbalistic text attributed to Rabbi Nehuniah ben HaKana, first century, C. E., Aryeh Kaplan trans., First edition, 1979, Samuel Weiser, New York (ISBN 0877283435) Date: 8 November 2014: Source
A phylogenetic tree, phylogeny or evolutionary tree is a graphical representation which shows the evolutionary history between a set of species or taxa during a specific time. [ 1 ] [ 2 ] In other words, it is a branching diagram or a tree showing the evolutionary relationships among various biological species or other entities based upon ...
Evolutionary processes give rise to diversity at every level of biological organization, from kingdoms to species, and individual organisms and molecules, such as DNA and proteins. The similarities between all present day organisms imply a common ancestor from which all known species, living and extinct , have diverged.
Etz Chaim (Hebrew: עץ חיים, "Tree of Life") is a literary work that deals with the Kabbalah, written in 1573. The book of Etz Chaim is a summary of the teachings of the Rabbi Isaac Luria, the Arizal (1534-1572). The Arizal was a rabbi and a kabbalist who led a study group on Kabbalah in the city of Safed, in Ottoman Palestine. [1]
On the Tree of Life diagram Yetzirah is associated with the sefirot Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod. Together, these six sefirot are known as the Microprosopus (Zeir Anpin) also known as the 'Lesser Countenance' or the 'Small Face.' In this sense, it stands in contrast with the Macroprosopus (Arich Anpin).
Kaplan's writings from the 1930s onwards manifest an interest in evolution in at least four different although related contexts. First, evolution, in the sense of development or change, is used as a justification for Kaplan's reconstructionist project; Judaism is a living organism transforming and adapting to its changing environment.