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6

In a Teshuva of the Maharam MiRottenberg (#19) he writes that the angel in charge of conception chooses souls from a chamber (that needs to be emptied before Moshiach can come) to place in the womb. Sometimes the angel makes a mistake and puts a Jewish soul in a non-Jewish mother, and sometimes the inverse. The Jewish soul goes on to become a convert to ...


3

Ze'eir Anpin is the name of one of the partzufim, which is a term someone asked about recently: What is a parzuf? In general, if you're familiar with the idea of the sefirot, Ze'eir Anpin correlates to the six sefirot Hesed, Gevurah, Tif'eret, Netzah, Hod, Yesod. These sefirot are often considered aspects of the single sefirah Tif'eret. So, you could think ...


3

Menachem Kellner wrote a book on the topic, where he builds on work by Moshe Idel. Kellner takes for granted that Rambam rejected (what was taught as) kabbalah of his day, and his book 'shows' how much of the Rambam's writings were aimed at presenting an alternative to kabbalah. You could read his book as indirectly proving that the Rambam rejected kabbalah, ...


3

The Yeshivish world definitely learns kabbalah — it just depends on how you define kabbalah. Zohar? Perhaps not. But the idea that "Zohar=kabbalah" is quite misconceived. Indeed, I know that quite a lot of the Yeshivish world learns the Nefesh HaChaim, which is quite a kabbalistic sefer. While they may not go too deep into the more esoteric ideas — and ...


6

The 3 letters on the back are one of G-d's 72 names derived from Shemot 14:19-21. See here. You can find websites online that connect each of the 72 names to different things, but I have no idea if that is authentic Kabbala or new-age mumbo jumbo. This was discussed somewhere else on this site, but I can't find it right now.


6

It means "cosmic match" and does not have any religious meaning (as the word "cosmic," as it is transliterated there, does not originate in hebrew).


2

In order properly answer the question it would help to know in what context you see the word, so that the explanation can fit the context. However, in general, the Alter Rebbe of Lubavitch explains it like this: שהוא שנתחלק' הספי' בהתפשטו' לפרטי פרטיו' טפ"ט ובכל א' ראש תוך סוף וה"ח המגדילי' עד שנעשה רמ"ח איברים The Sefiros spread out into specific ...


0

shaarei kedusha part 3 shaar 2 brings the distinction basically he says the soul of a jew is connected with the mystical worlds while the soul of a non jew is not. Afterwards, the Jewish man was created. Purer in all the soul levels than all other creations, whether in the souls of Domem (earth), Tzomeach (water), Chaya (wind) or Medaber (Fire). ...


0

That answer there is just wrong. It represents that the Lubavitcher Rebbe says that the level of Neshamah is not present with non-Jews. In fact, the Lubavitcher Rebbe says that all 5 levels of Nefesh, Ruach, Neshama, Chaya and Yechida exist in all human souls. The distinction between G-dly and not is precisely in the additional soul (which is what Tanya ...


1

For the purpose of definition, I think you could say that the partzufim, like the sefirot, are the self-manifestations of divinity, which, behind the manifestations, is hidden and completely unknowable. In a few key places in the Zohar, instead of talking about the ten sefirot, the text talks about other entities, called partzufim. The Ari reconciled the ...



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