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Although the earliest extant Hebrew kabbalistic manuscripts dating to the late 13th century contain diagrams, including one labelled "Tree of Wisdom," the now-iconic tree of life emerged during the fourteenth century. [6] The iconic representation first appeared in print on the cover of the Latin translation of Gates of Light in the year 1516. [7]
But above all, Jewish Kabbalah is a set of sacred and magical teachings meant to explain the relationship between the unchanging, eternal God—the mysterious Ein Sof (אֵין סוֹף , 'The Infinite') [31] [32] —and the mortal, finite universe (God's creation). [2] [31]
Lurianic Kabbalah became the dominant system in Jewish mysticism, displacing Cordovero's, and afterwards, the Zohar was read by Jewish Kabbalists in its light. Medieval Kabbalah depicts a linear descending hierarchy of Ohr "Light", the ten sefirot or divine attributes emerging from concealment in the Ein Sof "Divine Infinity" to enact Creation ...
Jewish mysticism, from early Hekhalot texts, through medieval spirituality, to the folk religion storytelling of East European shtetls, absorbed motifs of Jewish mythology and folklore through Aggadic creative imagination, reception of earlier Jewish apocrypha traditions, and absorption of outside cultural influences.
Kabbalah distinguishes between two types of Divine light that emanate through the 10 sefirot (Divine emanations) from the Infinite , to create or affect reality. There is a continual flow of a "lower" light, the Mimalei Kol Olmin , the light of eminence that "fills all worlds" is the creating force in each descending world, that itself ...
Since it was the last-named simile that chiefly occupied and influenced the Kabbalistic writers, Atziluth must properly be taken to mean "eradiation"; compare Zohar, Exodus Yitro, 86b). Atziluth assumed a more specific meaning, influenced no doubt by the little work Masseket Azilut "Mask of Nobility". For the first time, the four worlds are ...
Ein Sof, or Eyn Sof (/ eɪ n s ɒ f /, Hebrew: אֵין סוֹף ʾēn sōf; meaning "infinite", lit. ' (There is) no end '), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's (c. 1021 – c. 1070) term, "the Endless One" (she-en lo tiklah).
Yesod (Hebrew: יְסוֹד Yəsōḏ, Tiberian: Yăsōḏ, "foundation") [1] [2] is a sephirah or node in the kabbalistic Tree of Life, a system of Jewish philosophy. [3] Yesod, located near the base of the Tree, is the sephirah below Hod and Netzach, and above Malkuth (the kingdom).