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Journal articles on the topic 'Sefirot'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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10

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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11

Diamond, James A. "Nahmanides and Rashi on the One Flesh of Conjugal Union: Lovemaking vs. Duty." Harvard Theological Review 102, no. 2 (April 2009): 193–224. http://dx.doi.org/10.1017/s0017816009000741.

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The seminal thirteenth century Geronese kabbalist, Talmudist, and exegete Moses Nahmanides (Moses b. Naḥman, 1194–c.1270) perceived the physical world as a mirror for the internal workings of the divine world. For him the Bible “relates about the lower matters and alludes to the upper,”1 rendering its apparently mundane legal, historical, and ethical dimensions a record of the inner variegated life of God. At the very inception of the world, each and every day of creation transcends its strict temporality, referring “at the inner core of the matter” () to the “sefirot which emanate from above.”2 The world's genesis unfolds along the parallel planes of the material world and the complex intradeical mechanics, the sefirot—a staple of kabbalistic thought and terminology—that are constituent of God himself. However, Nahmanides' exegetical project does not invite the escapist flight from reality that mysticism so often requires. On the contrary, his thoroughgoing kabbalistic ontology divulges a keen appreciation for and preoccupation with empirical reality and temporal history rather than threatening to overwhelm the mundane. His biblical exegesis has been characterized as exceptional within its genre for being “entirely free of the frequent kabbalistic tendency to devalue peshat [the plain sense of the text].”3 As David Novak has argued, Nahmanides, despite his kabbalistic theology, “also finds in the Torah a commitment to the reality of nature and history, even if that level of truth is transcended by the Kabbalah. Kabbalah, the highest truth, does not displace all other truths but puts them in perspective.”4 The argument that ensues in this article will demonstrate, firstly, that a prominent example of this feature of Nahmanidean exegesis pertains to the domain of interhuman relations. Here I will focus particularly on those “truths” his exegesis discloses about the spousal relationship. Secondly, Nahmanides' view of the spousal relationship is offered as paradigmatic of his kabbalistic theology, which not only does not displace its concrete social, psychological, anthropological, and juristic realia, but actually complements them. Thirdly, the case will be made that Nahmanides' narrative exegesis, with its overarching quest for the plain sense of the text, is not intended simply to sate his readers' intellectual and literary curiosity but also practically shapes his normative positions. In this particular context I will explore how his exegetical construct of a primordial composite human being, its gendered bifurcation, the definitive ideal of spousal union, the subsequent relational tensions between man and woman, and their conflict and resolution into a gendered hierarchy, all dramatized by the Garden of Eden narrative, inform his normative framework for the conduct of conjugal duties.

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Safrai, Uri, and Eliezer Baumgarten. ""The Wedding Canopy Is Constituted by the Being of These Sefirot": Illustrations of the Kabbalistic Huppah and Their Derivatives." Jewish Quarterly Review 110, no. 3 (2020): 435–57. http://dx.doi.org/10.1353/jqr.2020.0016.

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13

Hayoun, Maurice R. "Moïse de Narbonne: Sur Les Sefirot, Les Spheres, et Les Intellects Separes. Edition Critique D'un Passage de Son Commentaire Sur le Hayy Ibn Yaqẓān D'ibn Tufayl, Avec Introduction, Traduction, et Notes." Jewish Quarterly Review 76, no. 2 (October 1985): 97. http://dx.doi.org/10.2307/1453879.

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14

Dušek, Jan. "Dating the Aramaic Stele Sefire I." Aramaic Studies 17, no. 1 (May 24, 2019): 1–14. http://dx.doi.org/10.1163/17455227-01701003.

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Abstract Based on palaeography and the supposed relative chronology of the three Aramaic steles from Sefire, various dates in the first half of the 8th century BCE have been proposed for the stele Sefire I. In this article, I propose a new reading in the inscription of part of the name of Aššur-dān III, one of the kings of Assyria from the first half of the 8th century BCE. This new reading, together with other available data, especially those gleaned from Neo-Assyrian written sources, provides the basis for a more precise dating of the inscription on stele Sefire I.

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Zhang, Bing, Caini Liu, Wen Qian, Yue Han, Xiaoxia Li, and Junpeng Deng. "Structure of the unique SEFIR domain from human interleukin 17 receptor A reveals a composite ligand-binding site containing a conserved α-helix for Act1 binding and IL-17 signaling." Acta Crystallographica Section D Biological Crystallography 70, no. 5 (April 30, 2014): 1476–83. http://dx.doi.org/10.1107/s1399004714005227.

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Interleukin 17 (IL-17) cytokines play a crucial role in mediating inflammatory and autoimmune diseases. A unique intracellular signaling domain termed SEFIR is found within all IL-17 receptors (IL-17Rs) as well as the key adaptor protein Act1. SEFIR-mediated protein–protein interaction is a crucial step in IL-17 cytokine signaling. Here, the 2.3 Å resolution crystal structure of the SEFIR domain of IL-17RA, the most commonly shared receptor for IL-17 cytokine signaling, is reported. The structure includes the complete SEFIR domain and an additional α-helical C-terminal extension, which pack tightly together to form a compact unit. Structural comparison between the SEFIR domains of IL-17RA and IL-17RB reveals substantial differences in protein topology and folding. The uniquely long insertion between strand βC and helix αC in IL-17RA SEFIR is mostly well ordered, displaying a helix (αCC′ins) and a flexible loop (CC′). The DD′ loop in the IL-17RA SEFIR structure is much shorter; it rotates nearly 90° with respect to the counterpart in the IL-17RB SEFIR structure and shifts about 12 Å to accommodate the αCC′inshelix without forming any knots. Helix αC was identified as critical for its interaction with Act1 and IL-17-stimulated gene expression. The data suggest that the heterotypic SEFIR–SEFIR associationviahelix αC is a conserved and signature mechanism specific for IL-17 signaling. The structure also suggests that the downstream motif of IL-17RA SEFIR together with helix αC could provide a composite ligand-binding surface for recruiting Act1 during IL-17 signaling.

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Yang, Hui, Yun Zhu, Xing Chen, Xiaoxia Li, Sheng Ye, and Rongguang Zhang. "Structure of a prokaryotic SEFIR domain reveals two novel SEFIR-SEFIR interaction modes." Journal of Structural Biology 203, no. 2 (August 2018): 81–89. http://dx.doi.org/10.1016/j.jsb.2018.03.005.

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Dušek, Jan. "‘Aram’ in the Aramaic Inscriptions from Sefire." Aramaic Studies 15, no. 1 (2017): 1–22. http://dx.doi.org/10.1163/17455227-01501006.

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Over many decades the references to ‘Aram’ in the Aramaic inscription Sefire I A, 5–6 have been interpreted as referring to a geographical location. Various scholars have proposed different solutions for the identification of this region. Nevertheless, a parallel formula, which appears in some Neo-Assyrian adê-texts, sheds new light on the meaning of ‘Aram’ in the Sefire inscription.

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Zarachowicz, Zarach, and Anna Sulimowicz. "Chaci sefira, czyli połowa rachuby." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów 25, no. 2 (43) (June 30, 2014): 18–19. http://dx.doi.org/10.33229/az.700.

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19

Weiss, Tzahi. "Prayers to Angels and the Early Sefirotic Literature." Jewish Studies Quarterly 27, no. 1 (2020): 22. http://dx.doi.org/10.1628/jsq-2020-0003.

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Devine, Luke. "Active/Passive, ‘Diminished’/‘Beautiful’, ‘Light’ from Above and Below: Rereading Shekhinah’s Sexual Desire in Zohar al Shir ha-Shirim (Song of Songs)." Feminist Theology 28, no. 3 (May 2020): 297–315. http://dx.doi.org/10.1177/0966735020906946.

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In Zohar al Shir ha-Shirim, the Zohar’s reading of Song of Songs, Shekhinah, echoing themes associated with the Shulamite of the biblical text, consistently initiates cosmic union. Sexual desire in the zoharic texts is a form of capital necessary to facilitate sefirotic intercourse, although scholarly readings of the zoharic corpus often identify Shekhinah as a passive receptacle. This, however, is only true if the endemic contradictions within the texts are glossed over. In Song of Songs, the Shulamite’s sexual ‘initiative’ is core. This was not lost on the author(s) of Zohar al Shir ha-Shirim, who, in struggling to explain Shekhinah’s sefirotic role in line with the erotics of Song of Songs, inescapably echoed the ‘depatriarchalizing’ themes of the biblical text. As this article demonstrates, in Zohar al Shir ha-Shirim, Shekhinah is active and repeatedly encourages and frustrates cosmic sexual intercourse. Zohar al Shir ha-Shirim shows that it is possible to reread Shekhinah’s role beyond the androcentrism of the authors as well as scholarly assumptions about her passivity.

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Pardee, Dennis. "The Aramaic Inscriptions of Sefire. Joseph A. Fitzmyer." Journal of Near Eastern Studies 58, no. 4 (October 1999): 318–20. http://dx.doi.org/10.1086/468762.

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22

Kırel, Serpil, and Oya Kasap Ortaklan. "İMPARATORLARIN GÖZLERİ: II. ABDÜLHAMİD’E BERLİN SEFİRİ TARAFINDAN ÖNERİLEN FİLMLER." sinecine: Sinema Araştırmaları Dergisi 7, no. 2 (March 15, 2019): 39–69. http://dx.doi.org/10.32001/sinecine.537782.

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23

Onishi, Reiko M., Sangmi J. Park, Walter Hanel, Allen W. Ho, Amarnath Maitra, and Sarah L. Gaffen. "SEF/IL-17R (SEFIR) Is Not Enough." Journal of Biological Chemistry 285, no. 43 (August 20, 2010): 32751–59. http://dx.doi.org/10.1074/jbc.m110.121418.

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24

Choi, Jong-Won. "[bv as Treaty-curses under Northwest Semitic with Inscription Sefire." Canon&Culture 6, no. 1 (April 30, 2012): 123–51. http://dx.doi.org/10.31280/cc.2012.04.6.1.123.

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25

Quick, Laura. "»But You Shall Surely Report Concerning Him:« In Defense of the Priority of LXX Deuteronomy 13:9." Zeitschrift für die alttestamentliche Wissenschaft 130, no. 1 (March 7, 2018): 86–100. http://dx.doi.org/10.1515/zaw-2018-1004.

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Zusammenfassung: In diesem Artikel überdenke ich die Vorschläge von Bernard M. Levinson bezüglich der Textgeschichte, Übersetzung und Interpretation des zweiten Gesetzes in Dtn 13. Während Levinson Belege aus neuassyrischen Verträgen nutzte, um die Priorität des MT von Dtn 13,9 gegenüber den unterschiedlichen Varianten der LXX zu stützen, schlage ich vor, dass nordwestsemitische Inschriften, die Sefire-Verträge, ein wichtiger alternativer Zeuge für die Vertragsbildung im Alten Orient und insbesondere in der nordwestsemitischen Erscheinungsform dieser Tradition sind.

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Maitra, Amarnath, Fang Shen, Walter Hanel, Karen Mossman, Joel Tocker, David Swart, and Sarah L. Gaffen. "Distinct functional motifs within the IL-17 receptor regulate signal transduction and target gene expression." Proceedings of the National Academy of Sciences 104, no. 18 (April 24, 2007): 7506–11. http://dx.doi.org/10.1073/pnas.0611589104.

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IL-17 is the founding member of a novel family of proinflammatory cytokines that defines a new class of CD4+ effector T cells, termed “Th17.” Mounting evidence suggests that IL-17 and Th17 cells cause pathology in autoimmunity, but little is known about mechanisms of IL-17RA signaling. IL-17 through its receptor (IL-17RA) activates genes typical of innate immune cytokines, such as TNFα and IL-1β, despite minimal sequence similarity in their respective receptors. A previous bioinformatics study predicted a subdomain in IL-17-family receptors with homology to a Toll/IL-1R (TIR) domain, termed the “SEFIR domain.” However, the SEFIR domain lacks motifs critical for bona fide TIR domains, and its functionality was never verified. Here, we used a reconstitution system in IL-17RA-null fibroblasts to map functional domains within IL-17RA. We demonstrate that the SEFIR domain mediates IL-17RA signaling independently of classic TIR adaptors, such as MyD88 and TRIF. Moreover, we identified a previously undescribed“TIR-like loop” (TILL) required for activation of NF-κB, MAPK, and up-regulation of C/EBPβ and C/EBPδ. Mutagenesis of the TILL domain revealed a site analogous to the LPSd mutation in TLR4, which renders mice insensitive to LPS. However, a putative salt bridge typically found in TIR domains appears to be dispensable. We further identified a C-terminal domain required for activation of C/EBPβ and induction of a subset IL-17 target genes. This structure-function analysis of a IL-17 superfamily receptor reveals important differences in IL-17RA compared with IL-1/TLR receptors.

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GÖKHAN-, İlyas. "KADI BURHANEDDİN AHMED’İN KIZI KAYSERİ VALİSİ VE SEFİRE HATİCE HATUN (MISIR)." Cappadocia Journal of History and Social Sciences 13, no. 13 (2019): 110–18. http://dx.doi.org/10.29228/cahij.39334.

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28

Ramin, SADIGOV. "Azerbaycan Cumhuriyetinin ilk İstanbul sefiri Yusuf Vezir Çemenzeminlinin Fransadaki muhaceret yılları." Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi Tarih Bölümü Tarih Araştırmaları Dergisi 33, no. 56 (2014): 387–402. http://dx.doi.org/10.1501/tarar_0000000591.

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29

Zhang, Bing, Caini Liu, Wen Qian, Yue Han, Xiaoxia Li, and Junpeng Deng. "Crystal Structure of IL-17 Receptor B SEFIR Domain." Journal of Immunology 190, no. 5 (January 25, 2013): 2320–26. http://dx.doi.org/10.4049/jimmunol.1202922.

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Zhang, Bing, Caini Liu, Wen Qian, Yue Han, Xiaoxia Li, and Junpeng Deng. "Correction: Crystal Structure of IL-17 Receptor B SEFIR Domain." Journal of Immunology 190, no. 9 (April 19, 2013): 4910. http://dx.doi.org/10.4049/jimmunol.1390016.

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Wu, Baojun, Jing Gong, Lanlan Liu, Tianren Li, Tiandi Wei, and Zengliang Bai. "Evolution of prokaryotic homologues of the eukaryotic SEFIR protein domain." Gene 492, no. 1 (January 2012): 160–66. http://dx.doi.org/10.1016/j.gene.2011.10.033.

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Ogren, Brian. "Sefirotic Depiction, Divine Noesis, and Aristotelian Kabbalah: Abraham ben Meir de Balmes and Italian Renaissance Thought." Jewish Quarterly Review 104, no. 4 (2014): 573–99. http://dx.doi.org/10.1353/jqr.2014.0040.

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Richey, Madadh. "The Verb *√L(-)Đ ‘To Remove’ in Early Aramaic Curses and the Evolution of Aramaic Interdental Orthography and Phonology." Journal of Semitic Studies 65, no. 1 (2020): 11–34. http://dx.doi.org/10.1093/jss/fgz048.

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Abstract Several verbal morphologies including the core orthography {ld} are attested in ninth- and eighth-century bce Aramaic texts from Sefire and Tell Fekheriyeh. From their similar contexts, all can be demon-strated to have the semantics ‘to remove’, but scholars are divided as to the root source and precise phonology of these verbs. The present paper demonstrates that these {ld} verbs belong to a cognate set descendant from proto-Semitic . The representation of the reflex of the interdental by {d} is a precocious development only attested broadly in later Aramaic, but its surfacing here can be ration-alized by appeal to diachronic phonology, phonotactics and linguistic typology. The consistent employment of developed orthography for this root is perhaps related to the existence of a broad and consistent early Aramaic curse tradition.

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Peters, Enrique Dussel. "Quo Vadis, Sefior Brady? The Brady Initiative: A Way Out of the Global Debt Crisis?" Review of Radical Political Economics 25, no. 1 (March 1993): 87–107. http://dx.doi.org/10.1177/048661349302500105.

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Brylla, Dorota. "Erotyczny charakter poznania w kabale." Studia Warmińskie 51 (December 31, 2014): 65–79. http://dx.doi.org/10.31648/sw.154.

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W artykule ukazano kabalistyczne (tj. z obrębu średniowiecznego i późniejszego mistycyzmu żydowskiego) ujęcie idei poznania, mianowicie poznania określanego i warunkowanego przez seksualną unię mężczyzny i kobiety. Ponieważ kabała bazuje na tekstach Tanachu, przeto elementem kluczowym jest tu werset z Księgi Rodzaju (4,1). Pojawiające się w nim słowo jād‛a (ידע) (‘obcował’/’poznał’) [Adam z Ewą/Ewę] zestawiane jest kolejno, na podstawie jego leksyki, z kategorią da‘at (דעת) – ‘wiedzą’, ‘poznaniem’ oraz nazwą kabalistycznej sefiry. W związku z rolą odgrywaną w mistycznej teologii judaizmu przez tę ostatnią, ukazane zostały zależności seksualne zachodzące w dominium sefirotycznym, które stanowią de facto wzorzec dla relacji ludzkich. Ideałem owych relacji na planie ziemskim jest osiągnięcie między mężczyzną i kobietą pełnego (skutkiem wydarzającego się seksualnego ziwwuga kadisza, zespolenia przeciwnych, ale komplementarnych, pierwiastków) poznania drugiej osoby, a także pewnego typu duchowe poznanie Boga, który w kabale jest coincidentia oppositorum oraz sefirotyczną strukturą.

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Marolt, Matija, Ciril Bohak, Alenka Kavčič, and Matevž Pesek. "Automatic Segmentation of Ethnomusicological Field Recordings." Applied Sciences 9, no. 3 (January 28, 2019): 439. http://dx.doi.org/10.3390/app9030439.

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The article presents a method for segmentation of ethnomusicological field recordings. Field recordings are integral documents of folk music performances captured in the field, and typically contain performances, intertwined with interviews and commentaries. As these are live recordings, captured in non-ideal conditions, they usually contain significant background noise. We present a segmentation method that segments field recordings into individual units labelled as speech, solo singing, choir singing, and instrumentals. Classification is based on convolutional deep networks, and is augmented with a probabilistic approach for segmentation. We describe the dataset gathered for the task and the tools developed for gathering the reference annotations. We outline a deep network architecture based on residual modules for labelling short audio segments and compare it to the more standard feature based approaches, where an improvement in classification accuracy of over 10% was obtained. We also present the SeFiRe segmentation tool that incorporates the presented segmentation method.

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Carrión, María M. "“One Kind of Water Brings Another.” Teresa de Jesús and Ibn ‘Arabi." Religions 11, no. 10 (October 21, 2020): 542. http://dx.doi.org/10.3390/rel11100542.

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Mystical literature and spirituality from 16th-century Spain engage religious images from the three most prominent religions of al-Andalus—Christianity, Islam, and Judaism: among others, the dark night, the seven concentric castles, the gazelle, the bird, the sefirot‘s encircled iggulim or towering yosher, the sacred fountain, ruins, and gardens. Until the 20th-century, however, scholarship read these works mostly as “Spanish” mysticism, alienated from its Andalusī roots. This comparative study deploys theological, historical, and textual analysis to dwell in one of these roots: the figure of the garden’s vital element, water, as represented in the works of Teresa de Jesús and Ibn ‘Arabi. The well-irrigated life written by these mystics underscores the significance of this element as a path to life, knowledge, and love of and by God. Bringing together scholarship on Christian and Sufi mysticism, and underscoring the centrality of movement, flow, and circulation, this article pieces together otherwise disparate readings of both the individual work of these two figures and their belonging in a canon of Andalusī/Spanish mysticism. The weaving of these threads will offer readers a different understanding of early modern religion, alongside traditional readings of Spain’s mystical literature and its place in the global context.

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Ryzhakov, Grigory, Katrina Blazek, and Irina A. Udalova. "Evolution of Vertebrate Immunity: Sequence and Functional Analysis of the SEFIR Domain Family Member Act1." Journal of Molecular Evolution 72, no. 5-6 (June 2011): 521–30. http://dx.doi.org/10.1007/s00239-011-9450-7.

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Giardullo, Paolo, Vittorio Sergi, Wim Carton, Anneleen Kenis, Chris Kesteloot, Yuri Kazepov, Dominik Kobus, et al. "Air quality from a social perspective in four European metropolitan areas: Research hypothesis and evidence from the SEFIRA project." Environmental Science & Policy 65 (November 2016): 58–64. http://dx.doi.org/10.1016/j.envsci.2016.05.002.

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Gaffen, Sarah L., Reiko M. Onishi, Sangmi J. Park, Allen W. Ho, Amarnath Maitra, Walter Hanel, and Fang Shen. "CS6-1 A SEFIR is not enough: Structure and function in the IL-17 receptor superfamily." Cytokine 52, no. 1-2 (October 2010): 72. http://dx.doi.org/10.1016/j.cyto.2010.07.301.

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Vidal, Silvia, Lluís Puig, José-Manuel Carrascosa-Carrillo, Álvaro González-Cantero, José-Carlos Ruiz-Carrascosa, and Antonio-Manuel Velasco-Pastor. "From Messengers to Receptors in Psoriasis: The Role of IL-17RA in Disease and Treatment." International Journal of Molecular Sciences 22, no. 13 (June 23, 2021): 6740. http://dx.doi.org/10.3390/ijms22136740.

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The paradigm of psoriasis as a Th17-driven disease has evolved in the last years towards a much deeper knowledge of the complex pathways, mechanisms, cells, and messengers involved, highlighting the crucial role played by the IL-17 family of cytokines. All IL-17 isoforms signal through IL-17R. Five subunits of IL-17R have been described to date, which couple to form a homo- or hetero-receptor complex. Characteristically, IL-17RA is a common subunit in all hetero-receptors. IL-17RA has unique structural—containing a SEFIR/TILL domain—and functional—requiring ACT-1 for signaling—properties, enabling Th17 cells to act as a bridge between innate and adaptive immune cells. In psoriasis, IL-17RA plays a key role in pathogenesis based on: (a) IL-17A, IL-17F, and other IL-17 isoforms are involved in disease development; and (b) IL-17RA is essential for signaling of all IL-17 cytokines but IL-17D, whose receptor has not been identified to date. This article reviews current evidence on the biology and role of the IL-17 family of cytokines and receptors, with focus on IL-17RA, in psoriasis and some related comorbidities, and puts them in context with current and upcoming treatments.

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Goulter, S. W. "Some Evidence for Inertial Oscillations in the Lower Troposphere." Monthly Weather Review 117, no. 11 (November 1989): 2612–19. http://dx.doi.org/10.1175/1520-0493(1989)117<2612:sefioi>2.0.co;2.

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Martínez Elizalde, Jocelyn. "El proceso místico en Del templo de su cuerpo, poemario de Rubén Bonifaz Nuño." Acta Poética 35, no. 2 (July 1, 2014). http://dx.doi.org/10.19130/iifl.ap.2014.2.446.

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Este trabajo propone una interpretación de la estructura estrófica y simbólica de Del templo de su cuerpo (1992), libro de poemas de Rubén Bonifaz Nuño(Veracruz, México, 1923), de acuerdo con su relación con la cábala. La cábalaes “un método de contemplación religiosa, un sistema teosófico basado en las sefirot o emanaciones de la divinidad, que utiliza algunas técnicas para interpretarlas letras del alfabeto hebreo con el fin de llegar a la elevación mística”.Pero en Del templo de su cuerpo, el lector observará que la cábala es tambiénun proceso que conduce al conocimiento y busca la “elevación mística”, conla diferencia de que no es el alma lo que se sublima, sino el cuerpo. Del templo de su cuerpo es un complejo sistema de símbolos poéticos que presenta unejemplo de la poesía erótico-mística. Este libro contiene algunos símbolos que representan el acto sagrado: el círculo perfecto, el abrazo de los amantes y el andrógino. Además, cada una de las sefirot tiene una conexión elaborada conotros símbolos: partes del cuerpo, colores, días de la semana, planetas, elementos naturales, signos zodiacales... todo funciona en un perfecto equilibrio, que se fundamenta en el cuerpo de la mujer. La poesía de Rubén Bonifaz Nuño es una búsqueda de la salvación del cuerpo a través del amor y de la palabra, un breve intento por permanecer.

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Buzzetta, Flavia. "Transmission and Transformation of Kabbalistic Knowledge in Italy at the End of the Fifteenth Century." European Journal of Jewish Studies, July 27, 2021, 1–17. http://dx.doi.org/10.1163/1872471x-11411102.

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Abstract The article looks at the transfer of knowledge between Judaism and Christianity in the Renaissance, a period characterized by the encounter of different cultures and belief systems. In particular, it will focus on the Christian Kabbalah, which channels various philosophical and sapiential traditions into a universal, and at the same time, plural vision of wisdom. This convergence of ideas resulted, on the one hand, in the elaboration of translations, adaptations, and vulgarization of Jewish texts and, on the other, in the development of new interpretations. This is a characteristic of the collected writings of Pierleone of Spoleto, which involved the transformative communication of Jewish translators and the creative reception of Christian humanists. Of these manuscripts, we will examine the annotations concerning the sefirot, which are an excellent example of the reinterpretation of Jewish thought through a typically humanistic perspective.

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TEMİZER, Abidin, and İ̇brahim SERBESTOĞLU. "OSMANLI - SIRP DİPLOMATİK İLİŞKİLERİ VE BELGRAD SEFİRİ YUSUF ZİYA PAŞA." Balkan Araştırma Enstitüsü Dergisi, December 27, 2020, 477–506. http://dx.doi.org/10.30903/balkan.841172.

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Ramos, Melissa. "A Northwest Semitic Curse Formula: The Sefire Treaty and Deuteronomy 28." Zeitschrift für die alttestamentliche Wissenschaft 128, no. 2 (January 28, 2016). http://dx.doi.org/10.1515/zaw-2016-0015.

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AbstractAn examination of Aramaic curses from the Iron Age and of two texts from biblical law demonstrates striking and robust parallels in thematic content, vocabulary, and syntactical formulation. The curses are all patterned according to a consistent syntactical formula (termed the Northwest Semitic Curse Formula) that governs the order of the presentation of the elements within each line. Thus, the formula shapes both the content of the curse and the order in which the various syntax pieces are given. Furthermore, the geographic distance between these inscriptional exemplars of this curse formula demonstrates broad diffusion of Aramaic curses during the Iron Period and especially during the mid-eighth to the early seventh centuries BCE. These parallel imprecations suggest that a shared tradition of formulaic curse language was part of the training of Aramaic-language scribes and practitioners from the Neo-Assyrian Empire who were sent to peripheral states to facilitate administration.

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KAVRELİŞVİLİ, Roin. "GÜRCİSTAN DEMOKRATİK CUMHURİYETİ ANKARA SEFİRİ SİMON MDİVANİ’NİN ANADOLU RAPORLARI (06-10. 02. 1921; 1930)." Karadeniz Uluslararası Bilimsel Dergi, June 1, 2020, 153–68. http://dx.doi.org/10.17498/kdeniz.717303.

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Venanzi, Alessia. "«All Aram» and «Upper and Lower Aram»: what the Sefire Inscription suggests us about the Aramaean ethnicity." BAF-Online: Proceedings of the Berner Altorientalisches Forum 1 (January 16, 2017). http://dx.doi.org/10.22012/baf.2016.07.

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The Aramaeans are always presented as an “undifferentiated group present from the Lower Khabur to the Mount Lebanon” (Sader 1992), without any ethnic affiliation. The construction of their identity may be given by two opposite viewpoints: their own perspective (internal view) and that perceived by other populations (external view). We will show this through the notion of “all Aram” in the Sefire inscription, and by looking at some passages from Assyrian records and the Bible. The first document is the longest Aramaic inscription (about 200 lines) found 25 km from Aleppo in 1930 and dated to the 8th century. It is a treaty stipulated between the unknown king of KTK, Bargaʼ yah and the king of Arpad Matiʻel. The other inscriptions concern, in particular, the records of Shalmaneser III and Tiglath-pileser III who occupied the Aramaean territories in the 9th-8th centuries, and some letters from Nippur.

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Mellett, Mark, Paola Atzei, Ronan Bergin, Alan Horgan, Thomas Floss, Wolfgang Wurst, John J. Callanan, and Paul N. Moynagh. "Orphan receptor IL-17RD regulates Toll-like receptor signalling via SEFIR/TIR interactions." Nature Communications 6, no. 1 (March 26, 2015). http://dx.doi.org/10.1038/ncomms7669.

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Wondimu, H. "Book Review: Hadiyya People: History and Culture by Alebachew Kemiso and Samuel Handamo, Sefir Printing, Addis Ababa, 2010." Ethiopian Journal of the Social Sciences and Humanities 5, no. 2 (February 16, 2011). http://dx.doi.org/10.4314/ejossah.v5i2.63651.

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