Relevant bibliographies by topics / Sefirot

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Sefirot'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Sefirot"

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Brylla, Dorota. "Nathana Aviezera interpretacja kabały i próba konkordyzmu: o (nie)współmierności dziesięciu wymiarów przestrzennych teorii strun i dziesięciu sefirot kabały." Filozoficzne Aspekty Genezy 11 (May 21, 2021): 261–76. http://dx.doi.org/10.53763/fag.2014.11.107.

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W artykule niniejszym twierdzę, że idea współmierności, czy też odpowiedniości, dziesięciu wymiarów przestrzennych teorii strun z dziesięcioma sefirot kabały zaproponowana przez Nathana Aviezera w jego artykule "Kabała, nauka i stworzenie Wszechświata" nie posiada podstaw w samych naukach kabalistycznych. Wydaje się, że pomysł Aviezera (posiłkującego się na kabałą luriańską), by utożsamić trzy górne sefirot z trzema zwykłymi wymiarami — wymiarami przez nas doświadczanymi (góra-dół, wschód-zachód, północ-południe) — a siedem dolnych sefirot z siedmioma wymiarami przestrzennymi, które — zgodnie z teorią strun — zwinęły się w procesie stworzenia, w rezultacie czego nie są przez nas postrzegane, jest odwróceniem doktryny kabalistycznej. Kabała utrzymuje bowiem, że trzy górne sefirot są transcendentne, ukryte i niepoznawalne, podczas gdy to w istocie siedem niższych sefirot jest poznawalnych i dostępnych ludzkiemu doświadczeniu.
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Aviezer, Nathan. "Kabała, nauka i stworzenie Wszechświata." Filozoficzne Aspekty Genezy 11 (May 21, 2021): 243–59. http://dx.doi.org/10.53763/fag.2014.11.106.

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Artykuł podejmuje problem stworzenia Wszechświata z punktu widzenia nauczania kabały (gałęzi judaizmu mistycznego) i argumentuje za podobieństwami pomiędzy tym ujęciem a współczesną hipotezą naukową — teorią strun. Pomysł ten bazuje na założonym przez autora paralelizmie pomiędzy dziesięcioma wymiarami przestrzennymi teorii strun i dziesięcioma sefirot kabały. Rolę centralną odgrywa tu kabalistyczna (z kabały luriańskiej) koncepcja szewirat ha-kelim („rozbicie naczyń”). Autor twierdzi, że trzy górne, „nienaruszone” podczas procesu stworzenia, sefirot (to jest kelim) są odpowiednikami trzech percypowanych wymiarów przestrzennych (góra-dół, wschód-zachód, północ-południe), a siedem dolnych, „rozbitych”, sefirot (kelim) to odpowiedniki zwiniętych w procesie stworzenia siedmiu wymiarów przestrzeni (niedoświadczanych przez ludzi), o których mówi teoria strun.
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Campos López, Ronald. "Elementos de la Cábala Zohárica inscritos a través de lo femenino en Todas las piedras del muro, de Laureano Albán." Revista de Filología y Lingüística de la Universidad de Costa Rica 46, Especial (April 23, 2020): 159–75. http://dx.doi.org/10.15517/rfl.v46iespecial.41528.

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En este artículo se analizan siete poemas de Todas las piedras del muro, del costarricense Laureano Albán. Se fundamenta teóricamente cómo este poemario sería el resultado de las interpretaciones-escrituras-revelaciones de la Tanaj, actualización de la Cábala Zohárica y, por tanto, reflejo de las sefirot. Metodológicamente se clasifican los poemas según las sefirot y se interpretan según la significación cabalística de estas emanaciones. Los poemas estudiados son aquellos en los cuales el sujeto lírico trasvasa específicamente la luz de las sefirot maljut, iesod, hod, tiferet y biná, mediante las figuras femeninas de las tejedoras, la Torá, la amada o hermana espiritual, la peregrina y la madre. Estas materializan los arquetipos de la madre y el anima; al tiempo que evocan los mitos judaicos de la Šejiná, el Génesis, el paraíso y el Mesías.
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Chajes, J. H. "Spheres, Sefirot, and the Imaginal Astronomical Discourse of Classical Kabbalah." Harvard Theological Review 113, no. 2 (April 2020): 230–62. http://dx.doi.org/10.1017/s0017816020000061.

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AbstractThe medieval expression of Jewish esotericism known as Kabbalah is distinguished by its imaging of the divine as ten hypostatic sefirot that structure the Godhead and generate the cosmos. Since Gershom Scholem, the preeminent twentieth-century scholar of Kabbalah, declared the term sefirah (sg.) as deriving from “sapphire”—pointedly rejecting its connection to the Greek σφαῖρα—scholars have paid scant attention to the profound indebtedness of the visual and verbal lexicon of the kabbalists to the Greco-Arabic scientific tradition. The present paper seeks to redress this neglect through an examination of the appropriation of the diagrammatic-iconographical and rhetorical languages of astronomy and natural philosophy in medieval and early modern kabbalistic discourse. This study will place particular emphasis on the adoption-adaptation and ontologization of the dominant schemata of these most prestigious fields of medieval science by classical kabbalists, what it reveals about their self-understanding, and how it contributed to the perception of Kabbalah as a “divine science” well into the early modern period.
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Morlok, Elke. "The Kabbalistic “Teaching Panel” of Princess Antonia." Church History and Religious Culture 98, no. 1 (April 9, 2018): 56–90. http://dx.doi.org/10.1163/18712428-09801005.

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Abstract This article explores the complex interweaving of kabbalistic and Christological concepts within the kabbalistic “teaching panel” (Lehrtafel) of Princess Antonia of Württemberg. The essay discusses the artwork in the context of visual representations of the ten sefirot, the divine attributes or vessels in Jewish mysticism. Executed as an altarpiece for the church in Bad Teinach in Southern Germany, the work integrates the sefirot into a pansophic concept that served devotional and educational purposes with a salvific goal. The article argues that, with the Lehrtafel, Antonia and her teachers created a devotional object that could be accessed by both regular Christian laity and experts who possessed deeper knowledge of Kabbalah.
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Brylla, Dorota. "Palma Dewory Moszego Kordowera jako egzemplifikacja żydowskiej kabalistycznej doktryny etycznej pod postacią imitatio dei." Etyka 44 (December 1, 2011): 148–68. http://dx.doi.org/10.14394/etyka.451.

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Palma Dewory Moszego Kordowera jako egzemplifikacja żydowskiej kabalistycznej doktryny etycznej pod postacią imitatio dei Artykuł podejmuje zagadnienie żydowskich kabalistycznych dyrektyw etycznych,, sformułowanych w Palmie Dewory autorstwa żydowskiego mistyka kabalisty Moszego Kordowera. Czyni to w oparciu o fundamentalną ideę mistyki judaizmu – kategorię dziesięciu sefirot, które w tutejszym systemie etycznym zostały, każda z osobna, skorelowane z pożądanymi i zalecanymi ludzkimi sposobami postępowania, zachowania się wobec bliźniego. Rezultatem zalecenia wehalachta bederachaw, tj. idei naśladowania Boga (imitatio dei) – wyrażającej się tu w regule naśladowania sefirot, tj. uwewnętrz¬niania, „zaszczepiania” w sobie cnót, cech moralnych immanentnych poszczególnym sefirotycznym atrybutom (których istotą pozostaje przymiot miłosierdzia) – jest człowiek doskonały etycznie, ergo podobający się Bogu, co stanowi wartość najwyższą religijnego Żyda.
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Susman, Jack. "Manifest, Hidden, and Divine: Introduction to Sefirot Aikido." International Journal of Transpersonal Studies 25, no. 1 (January 1, 2006): 83–96. http://dx.doi.org/10.24972/ijts.2006.25.1.83.

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Rubenstein, Jeffrey L. "From Mythic Motifs to Sustained Myth: The Revision of Rabbinic Traditions in Medieval Midrashim." Harvard Theological Review 89, no. 2 (April 1996): 131–59. http://dx.doi.org/10.1017/s0017816000031953.

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Recent years have witnessed a growing interest in the mythic dimension of rabbinic thought. Much of this work emerged from debates between scholars of Jewish mysticism over the origins of kabbalistic myth. Should these origins be sought in external traditions that influenced medieval Judaism or within the rabbinic tradition? As is well known, Gershom Scholem claimed that the rabbis rejected myth in order to forge a Judaism based on rationality and law. Moshe Idel, on the other hand, argues that mythic conceptions and specifically the mythicization of Torah appear in rabbinic literature. While the medieval kabbalists elaborated and developed these ideas, they inherited a mythic worldview from the rabbis. Scholars are now increasingly likely to characterize many classical rabbinic sources as mythic. Medieval myth need not have been due to external influence, but should be seen as an internal development within Judaism. Despite the appearance of mythic thought in rabbinic literature, however, a tremendous gulf remains between rabbinic and kabbalistic myth. The full-blown theogonic and cosmogonic myths of the kabbalists, the complex divine structure of the Sefirot, and the detailed expressions of the theurgic effect of ritual (that is, the effect that specific rituals have upon God or the Sefirot) represent a mode of mythic thinking far more comprehensive than that of the rabbis. In rabbinic literature one finds mythic motifs—succinct, independent, and self–contained expressions—not fully developed myths. How exactly did rabbinic myth develop into medieval mystical myth?
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Laitman, Michael, and Tatiana Barbiero Frantz. "O Princípio." Letrônica 9, no. 2 (December 31, 2016): 424. http://dx.doi.org/10.15448/1984-4301.2016.2.23822.

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Este artigo é a tradução do primeiro capítulo do livro inédito, The Path of Kabbalah, de autoria do Dr. Michael Laitman e ainda sem tradução para o português. Esta breve introdução aborda conceitos básicos da Cabalá, visando tanto o público geral como aqueles que já estudam, ou conhecem, a Sabedoria Secreta (Chochmá Nistará). Com base nos ensinamentos do grande cabalista do século XX, Baal HaSulam, Dr. Laitman explica a estrutura dos Mundos Espirituais, as Dez Sefirot, a Força Superior, a descida da Luz, como ela opera no Nosso Mundo (nosso self) e de que forma podemos sentir suas manifestações, ou seja, o Criador. Além disso, é também abordado quais requisitos necessários àqueles que desejam alcançar os Mundos Superiores.
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Afterman, Adam, and Ayal Hayut-man. "The Participation of God and the Torah in Early Kabbalah." Religions 12, no. 7 (June 25, 2021): 471. http://dx.doi.org/10.3390/rel12070471.

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All Abrahamic religions have developed hypostatic and semi-divine perceptions of scripture. This article presents an integrated picture of a rich tradition developed in early kabbalah (twelfth–thirteenth century) that viewed the Torah as participating and identifying with the Godhead. Such presentation could serve scholars of religion as a valuable tool for future comparisons between the various perceptions of scripture and divine revelation. The participation of God and Torah can be divided into several axes: the identification of Torah with the Sefirot, the divine gradations or emanations according to kabbalah; Torah as the name of God; Torah as the icon and body of God; and the commandments as the substance of the Godhead. The article concludes by examining the mystical implications of this participation, particularly the notion of interpretation as eros in its broad sense, both as the “penetration” of a female Torah and as taking part in the creation of the world and of God, and the notion of unification with Torah and, through it, with the Godhead.
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Dissertations / Theses on the topic "Sefirot"

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Sabán, Mario Javier. "El Infinito y el Lenguaje en la Kabbalah judía: un enfoque matemático, lingüístico y filosófico." Doctoral thesis, Universidad de Alicante, 2018. http://hdl.handle.net/10045/79831.

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El trabajo doctoral presentado se fundamenta en una investigación sobre el concepto de Infinito dentro de la Kabbalah (mística judía) y sus conexiones con las diferentes percepciones que del Infinito han desarrollado los diferentes pensadores occidentales a lo largo de la historia (San Juan de la Cruz, Spinoza, Hegel, Cantor, etc.). La originalidad de la tesis presentada está basada en la conexión de los antiguos conocimientos de los místicos judíos (cabalistas) con las nuevas formas de expresión de la matemática transfinita.
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McNally, Michael. "Appropriating the transcendent interpreting sefirot and mandala religious symbolism through the hermeneutics of Mircea Eliade, Carl Gustav Jung and Gershom Scholem /." Ann Arbor, Mich. : ProQuest, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1459966.

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Thesis (M.A. in Religious Studies)--S.M.U.
Title from PDF title page (viewed Mar. 16, 2009). Source: Masters Abstracts International, Volume: 47-03. Adviser: G. William Barnard. Includes bibliographical references.
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Lévy, Jacqueline. "Le Meshiv Devarîm Nekhohîm, Livre de la Réponse Adéquate de Jacob ben Sheshet de Gérone : controverse kabbalistique anti-maïmonidienne." Paris 4, 2005. http://www.theses.fr/2005PA040013.

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Le Meshiv Devarîm Nekhohîm, Livre de la Réponse Adéquate est à la fois un ouvrage polémique et un livre de kabbale théosophique, rédigé vers 1245-1246 à Gérone en Catalogne par le kabbaliste Jacob ben Sheshet. L'auteur s'oppose au rationalisme maïmonidien à travers le Ma'âmar Yiqawû ha-Mayîm le Discours sur le Rassemblement des Eaux écrit en 1221 par Samuel Ibn Tibbon, philosophe juif languedocien, traducteur du Guide des Egarés de Maïmonide. Selon les philosophes rationalistes, le monde est éternel, non créé, la Providence divine ne s'exerce pas dans le monde sub-lunaire, sur les individus. Les préceptes sont utilitaires, non révélés, la prière est méditation spirituelle. Le kabbaliste face à cela prône l'adventicité du monde, créé ex-nihilo, l'action de la Providence sur tout le créé et la révélation de la Loi. La prière est élan du cœur et parole prononcée. Les dix premiers chapitres de l'œuvre traitent de la Genèse du monde, de la création de l'homme, de l'âme, de la résurrection, de la destruction et du renouvellement des mondes selon la théorie de l'apocatastase. Les âmes subissent la métensomatose. Le Trône divin correspond au ciel, aux anges, aux Intellects séparés ; le marchepied, aux sphères célestes et aux êtres terrestres. Comportant les quatre éléments, ils sont matière et forme, corruptibles et voués à la mort. Tous les existants sont l'œuvre de Dieu transcendant et de Lui-seul. Ils sont formés, en la seconde sefirah , Hokhmah. Les sefirot sont substance divine et manifestation du divin. Il est possible à l'homme de communier avec le divin dans la debeqût. Le destin d'Israël n'est pas dépendant des astres mais de la Volonté divine, de la prière et des actes de l'homme. Le Meshiv Devarîm Nekhohîm est un carrefour d'idées de kabbale théosophique, d'idées gnostiques, issues du Sefer ha-Bahir, Livre de la Clarté, de notions de cosmologie du langage venues du Sefer Yezirah, Livre de la Formation et de concepts néo-platoniciens et aristotéliciens apportés par la philosophie arabe
Meshiv Devarîm Nekhohîm, The Book of Correct Answer is has been written by Rabbi Yacov ben Sheshet who lived in Spain, in Gerona, Catalunia probably in 1245. The work deals with theosophical kabbalah but it is principally a controversy against Samuel Ibn Tibbon's Ma'âmar Yiqawû ha-Mayîm : Discourse Concerning the Drawing together of the Waters (Genesis, 1, 9), which has been complieted in the year 1221. Samuel Ibn Tibbon lived in southern France, in Languedoc; he was a philosopher who translated Maïmonides' Guide of the Perplexed from Arab to Hebrew. Yacov ben Sheshet's book is a controversy against rationalism, opposing faith to reason. The kabbalist states that God created the universe de novo, ex- nihilo. The divine Providence acts in the sub-lunar and in the celestial world as well. God himself gave to Israel, His people the precepts of His law, the Torah. Ibn Tibbon is charged with thinking that the world is eternal ; the divine Providence is too far from it to exert any influence. The precepts are mere social laws; they are necessary for human health, good deeds and morality. Prayer is spiritual meditation and not – according to the kabbalist - a dialogue with God, praise and request for what is needed in every day life. God created everything by Himself. Man stands as a microcosm, the celestial world being the macrocosm. God is transcendent and He is perceived through His manifestation in the universe, thanks to the ten sefirot which are God's substance. The terrestrial universe is destroyed after seven millenaries (theory of apocatastasis). Human soul transmigrates from human to human body: metensomatosis. Deads resurrect with their own body. Man is able to approach God closely in the debeqût. Israel destiny is not related to the stars, but only to divine Will, prayer, learning and repentance. The Book of Correct Answer is a work of theosophic kabbalah, it also includes gnostic ideas from the Book of Clarity and notions about the part played by Hebraic letters in the world creation and also neo-platonic and Aristotelian ideas inherited from Arab philosophy
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Drbalová, Monika. "Kvalita administrativní dokumentace společnosti Sefimota, a.s." Master's thesis, Vysoká škola ekonomická v Praze, 2007. http://www.nusl.cz/ntk/nusl-1812.

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Management jakosti a definice jakosti. Systém managementu jakosti, koncepce norem ISO řady 9000 a TQM. Specifikace oblasti stavebnictví a nejčastěji využívané přístupy managementu jakosti v tomto odvětví. Základní charakteristika společnosti Sefimota, a.s. a její management kvality. Procesy týkající se získání zakázky, tvorby a uzavírání smluv o dílo s investory a subdodavateli, tvorby, přijetí a zpracování účetních dokladů a reklamace.
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Amram, Bella. "La prière : structure, aspects et enjeux dans une perspective hassidique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC017.

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Le Chemoné Esré, ou prière des dix-huit bénédictions, est la principale prière juive, aussi nommée Téfila, ou prière par excellence. L’objet de cette thèse est de mettre en évidence sa structure, c'est-à-dire la logique de son organisation, en rappelant les données de sa genèse et de sa fixation durable. Partant d’une étude des sources (du Pentateuque, des prophètes, de la Michna et du Talmud, puis des livres de prières), l’auteur retrace les étapes de sa mise en forme, ce qui permet de suivre l’évolution du judaïsme lui-même. Ses aspects sont méthodiquement envisagés : son caractère de mitsva, de devoir religieux, le sens de chaque bénédiction et sa fonction dans la liturgie depuis la destruction du Temple de Jérusalem, sa place dans le vécu des orants, la manière dont la prière doit être dite et avec quelle kavana, ou intention, dans quel cadre, en respectant quelle gestuelle, en mobilisant quelles ressources intérieures de la part des orants. Ses enjeux théosophiques et moraux, le système de représentations auquel elle se rattache, dans la perspective de la mystique kabbalistique du AriZal et du Hassidisme du XIXème siècle (rapport avec les séfirot, ou niveaux d’émanation de la Substance, et inversement les klippoth, obstacles à la kedoucha, ou sainteté, font l’objet d’une étude qui porte d’une part sur la présentation des doctrines et d’autre part sur les buts qui sont assignés au Chemoné Esré en fonction des possibilités qu’elle est censée offrir, à ceux qui la prononcent et à ceux pour lesquels elle est dite
The Shemone Esre or the Eighteen Blessings Prayer, sometimes simply known as Tefila, is the quintessential Jewish prayer. The purpose of this dissertation is to delineate the structure of the Shemone Esre through an exploration of its evolving structure from its genesis to its lasting fixation. Beginning with a study of the ground texts (Pentateuch, Prophets, Michna and Talmud, up to the modern prayer book), the author examines the successive stages of its formatting. Through this exploration emerges a view of the broader evolution of Judaism, the main characters of which are formally analysed: the mitsva (religious prescription), the meaning of each blessing and its liturgical function after the destruction of the Temple of Jerusalem, how people consider this prayer, how they say it, with what kavana (intention), in what place, with what gesture and attitude. Going further, the moral and theosophical aspects of Jewish prayer, as well as the allegorical system to which it belongs are also envisaged, from the perspectives of Lurianic and Hassidic mysticism. More specifically, the sefirot (emanating spheres of the Being) and their opposites, the klippoth (viewed as obstacles to kedousha or sanctity), are studied from the dual perspective of the doctrinal content, and of the purposes devolved to the Shemone Esre
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Pos, Vladimír. "Vize merkavy a její reflexe v rabínském judaismu." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-320814.

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Thesis with title The Vision of Merkabah and its Reflexion in Rabbinical Judaism deals with jewish's mysticism. The work has point evidence, that jewish's mysticism starts yet in early medieval times. During centuries extends further and its line achieves until today's time. It compares most old mysticism texts with their occurrence at a later literature. It focus on mystical groups and theirs incidence. The work attends to difference mystic of jewish in different geographical regions in course of time. Keywords Ezekiel, prophets, mysticism, kabbalah, merkabah, sefirot, God
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Books on the topic "Sefirot"

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Sefirot. [Montevideo]: Editorial La Flor del Itapebi, 2007.

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Aviraz, Zeev. ʻEśer devarot sefirot. [Israel]: Z. Aviraz, 1999.

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Shulman, Yaacov Dovid. The sefirot: Ten emanations of divine power. Northvale, N.J: Jason Aronson, 1996.

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Abulafia, Abraham ben Samuel. Mafteaḥ ha-sefirot: Mafteaḥ ha-tokheḥot. [Yerushalayim: A. Gros, 2001.

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Abulafia, Abraham ben Samuel. Sefer Mafteaḥ ha-sefirot ; Mafteaḥ ha-tokheḥot. Yerushalayim: A. Gros, 2001.

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Glazerson, Matityahu. Sefirot shel ʻolam gashmi: Sfirot materialʹnogo mira. Yiśraʼel: [publisher not identified], 2011.

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Azriel. Sefer Beʼur ʻeśer sefirot: ʻal derekh sheʼelah u-teshuvah. Yerushalayim: Mekhon Pitḥe megadim, 1997.

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Sefirot: Utonchennye priemy skrytogo upravlenii͡a : zapiski zi͡ati͡a glavravvina 2. Moskva: Kraft+, 2003.

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Shṭern, Yeḥiʼel Mikhal. Sefer Torat ha-nistar: Yediʻot kelaliyot be-torat ha-nistar le-matḥilim u-veʼur la-feraḳim ha-rishonim shel Sefer Otsrot ḥayim le-Rabenu Ḥayim Viṭal ... Yerushalayim: [ḥ. mo. l.], 2002.

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Perets, Eliyahu. Maʻalot ha-Zohar: Mafteaḥ shemot ha-sefirot le-Sefer ha-Zohar ... Yerushalayim: Aḳademon, 1987.

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Book chapters on the topic "Sefirot"

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Starobinski-Safran, Esther. "La doctrine philonienne des puissances et la doctrine kabbalistique des sefirot. Essai de comparaison." In Pouvoir et puissances chez Philon d’Alexandrie, 257–76. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.mon-eb.4.00210.

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Campanini, Saverio. "A Sefirotic tree from a miscellany of Christian Kabbalistic texts." In Manuscrits hébreux et arabes, 387–401. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.bib.1.102101.

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Halbertal, Moshe. "Miracles and the Chain of Being." In Nahmanides, 137–70. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300140910.003.0005.

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This chapter examines how the conception of the chain of being and primordial rupture that occurred within it reflects Nahmanides's conception of miracles, providence, and nature. It clarifies Nahmanides's theory of creation and how he envisions the chain of being in consonance with Neoplatonic tradition. The chapter discusses the sefirah of Hokhmah as the source of the entire world of sefirot and explains how the supernal Heaven and Earth were emanated from it within the sefirotic configuration. It looks at the way Nahmanides hints at the meaning of tohu and bohu in the configuration of the sefirot. It also highlights the sefirah of Binah as the hylic line that emerged from the sefirot of Keter and Hokhmah, which is symbolized by the word be-Reshit or the Beginning.
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4

Golding, Joshua. "Atzmut and Sefirot." In Jewish Philosophy in an Analytic Age, 243–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198811374.003.0013.

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The term atzmut designates the divine essence. The sefirot, by contrast, have to do with the ways in which the divine essence is manifest or expressed. The dual doctrine of atzmut and sefirot aims to preserve the notion that while God’s essence is perfectly one, it is also true that this essence manifests itself in many different ways. In this chapter, we shall explore different ways of understanding this doctrine. The standard view is that atzmut is an entity or being, and that the sefirot are also entities or beings. The alternative approach is that neither atzmut nor sefirot designate entities or beings. Rather, atzmut designates Being itself, and the sefirot designate the ways in which Being is manifest. I shall argue that the alternative approach has several philosophical or conceptual advantages over the standard approach.
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5

"The Ten Sefirot." In Tuning the Soul, 199. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004183810.i-232.41.

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6

LIVNAT, AVIV. "Sefirot, Wanderings, and Superstructures:." In Polin: Studies in Polish Jewry Volume 28, 283–306. The Littman Library of Jewish Civilization, 2015. http://dx.doi.org/10.2307/j.ctv1kwxffw.23.

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7

Lachter, Hartley. "An Anonymous Commentary on the Ten Sefirot:." In To Fix Torah in Their Hearts, 331–72. Hebrew Union College Press, 2018. http://dx.doi.org/10.2307/j.ctvd7w75b.17.

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8

"3. Die kabbalistischen Sefirot im Lehrtafel-Projekt." In Die kabbalistische Lehrtafel der Antonia von Württemberg. Berlin, Boston: De Gruyter, 2016. http://dx.doi.org/10.1515/9783110493030-004.

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9

"Erwin Neutzsky-Wulff And The Neurological Landscape Of The Sefirot." In Kabbalah and Modernity, 301–25. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004182844.i-436.90.

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10

Lebens, Samuel. "Hassidic Idealism: Some Hidden Benefits." In The Principles of Judaism, 106–42. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198843252.003.0005.

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Having responded to various problems with Hassidic Idealism in chapter 4, this chapter charts some hidden benefits. The view helps to make sense of two central Jewish traditions that would otherwise collapse into heresy or nonsense, or both: the tradition that I call Jewish Nothing-Elsism; and the tradition of the sefirot (or mystical emanations or attributes of God). Hassidic idealism also recasts a central debate in the philosophy of religious language. Most importantly, this chapter ends by sketching some of the religious significance that can be found upon adopting Hassidic Idealism.
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