(1) In the thirtieth year, on the fifth day of the fourth month, when I was in the community of exiles by the Chebar Canal, the heavens opened and I saw visions of God. (2) On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin— (3) the word of Adonai came to the priest Ezekiel son of Buzi, by the Chebar Canal, in the land of the Chaldeans. And the hand of Adonai came upon him there. (4) I looked, and lo, a stormy wind came sweeping out of the north—a huge cloud and flashing fire, surrounded by a radiance; and in the center of it, in the center of the fire, a gleam as of amber. (5) In the center of it were also the figures of four creatures. And this was their appearance:
They had the figures of human beings. (6) However, each had four faces, and each of them had four wings; (7) the legs of each were [fused into] a single rigid leg, and the feet of each were like a single calf’s hoof; and their sparkle was like the luster of burnished bronze. (8) They had human hands below their wings. The four of them had their faces and their wings on their four sides. (9) Each one’s wings touched those of the other. They did not turn when they moved; each could move in the direction of any of its faces. (10) Each of them had a human face [at the front]; each of the four had the face of a lion on the right; each of the four had the face of an ox on the left; and each of the four had the face of an eagle [at the back]. (11) Such were their faces. As for their wings, they were separated: above, each had two touching those of the others, while the other two covered its body. (12) And each could move in the direction of any of its faces; they went wherever the spirit impelled them to go, without turning when they moved. (13) Such then was the appearance of the creatures. With them was something that looked like burning coals of fire. This fire, suggestive of torches, kept moving about among the creatures; the fire had a radiance, and lightning issued from the fire. (14) Dashing to and fro [among] the creatures was something that looked like flares. (15) As I gazed on the creatures, I saw one wheel on the ground next to each of the four-faced creatures. (16) As for the appearance and structure of the wheels, they gleamed like beryl. All four had the same form; the appearance and structure of each was as of two wheels cutting through each other. (17) And when they moved, each could move in the direction of any of its four quarters; they did not veer when they moved. (18) Their rims were tall and frightening, for the rims of all four were covered all over with eyes. (19) And when the creatures moved forward, the wheels moved at their sides; and when the creatures were borne above the earth, the wheels were borne too. (20) Wherever the spirit impelled them to go, they went—wherever the spirit impelled them—and the wheels were borne alongside them; for the spirit of the creatures was in the wheels. (21) When those moved, these moved; and when those stood still, these stood still; and when those were borne above the earth, the wheels were borne alongside them—for the spirit of the creatures was in the wheels. (22) Above the heads of the creatures was a form: an expanse, with an awe-inspiring gleam as of crystal, was spread out above their heads. (23) Under the expanse, each had one pair of wings extended toward those of the others; and each had another pair covering its body. (24) When they moved, I could hear the sound of their wings like the sound of mighty waters, like the sound of Shaddai, a tumult like the din of an army. When they stood still, they would let their wings droop. (25) From above the expanse over their heads came a sound. When they stood still, they would let their wings droop. (26) Above the expanse over their heads was the semblance of a throne, in appearance like sapphire; and on top, upon this semblance of a throne, there was the semblance of a human form. (27) From what appeared as his loins up, I saw a gleam as of amber—what looked like a fire encased in a frame; and from what appeared as his loins down, I saw what looked like fire. There was a radiance all about him. (28) Like the appearance of the bow which shines in the clouds on a day of rain, such was the appearance of the surrounding radiance. That was the appearance of the semblance of the Presence of Adonai. When I beheld it, I flung myself down on my face. And I heard the voice of someone speaking.
Merkava mystics probably experienced ecstatic visions of the celestial hierarchies and the throne of God. In Merkava mystical literature the ascent of the visionary’s soul is described as a perilous journey through seven spheres, or “heavenly dwellings,” manned by hostile angels. The visionary’s goal was to behold the divine throne situated on its chariot. Merkava mysticism was strongly influenced by Gnostic beliefs.
Merkava initiates (tzenuʿim), limited to a select few with specific moral qualities, were required to prepare themselves by fasting. A successful visionary journey depended, in part, on the use of certain magical formulas (called seals) that were used to placate the angelic gatekeeper of each heavenly dwelling. The use of an incorrect seal could result in severe injury or a fiery death.
(א) אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:
(1) One may not expound the topic of forbidden sexual relations before three or more individuals; nor may one expound the act of Creation and the secrets of the beginning of the world before two or more individuals; nor may one expound by oneself the Design of the Divine Chariot, a mystical teaching with regard to the ways God conducts the world, unless he is wise and understands most matters on his own. The mishna continues in the same vein: Whoever looks at four matters, it would have been better for him had he never entered the world: Anyone who reflects upon what is above the firmament and what is below the earth, what was before Creation, and what will be after the end of the world. And anyone who has no concern for the honor of his Maker, who inquires into and deals with matters not permitted to him, deserves to have never come to the world.
ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני יקוק המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום.
The Rabbis taught: There were four who entered the Orchard, and they are - Ben Azzai, Ben Zoma, Acher (Elisha Ben Avuya) and Rabbi Akiva. Rabbi Akiva said to them: "When you reach near the pure marble stones, do not say 'Water, water'," Because it is said, "A speaker of lies shall not abide before my eyes (Psalms 101:7)." Ben Azzai glanced and died, and upon him the verse says, "It is precious in the eyes of the Lord, the death to his pious (Psalms 116:15)." Ben Zoma glanced and was hurt (mentally; he went insane), and upon him the verse says, "Honey you have found- eat [only] your fill, lest you become satisfied of it and regurgitate it (Proverbs 25:16)." Acher chopped down saplings [ie. he became a heretic]. Rabbi Akiva emerged in peace.
"I say that it is not proper to dally in Pardes [i.e., mysticism] till one's belly is filled with 'bread and meat,' knowledge of what is permitted and what forbidden, and similar distinctions in other classes of precepts.
Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God–the mysterious Ein Sof (אֵין סוֹף, "The Infinite")–and the mortal, finite universe (God's creation).It forms the foundation of mystical religious interpretations within Judaism. They often use classical Jewish scriptures to explain and demonstrate its mystical teachings
Kabbalists believe that God moves in mysterious ways. However, Kabbalists also believe that true knowledge and understanding of that inner, mysterious process is obtainable, and through that knowledge, the greatest intimacy with God can be attained.
Behold, without knowing the wisdom of the Kabbalah, one is like a beast…because he performs the mitzvahs without the reason/taste of the mitzvahs, only performing the mitzvahs like "scholarly" people. And they resemble beasts who eat hay, which doesn't have the flavor of food meant for humans. And even if one is very involved in business matters and very preoccupied, he shouldn't exempt himself from occupying himself in this wisdom [Kabbalah]. You should try to carve out some time from your daily activities each day in order that time will remain for immersing in this wisdom, because it is the foundations of the Torah. You are not exempt from the Inner Torah [i.e. Kabbalah], because, without it, a person is an ox who eats straw.The masses, both those great and small [in Torah], should occupy themselves [in the study of Kabbalah]…
The Zohar
- A collection of written, mystical commentaries on the Torah, is considered to be the underpinning of Kabbalah.
- The Zohar (Book of Splendor), one of the main pillars of Kabbala, is traditionally attributed to Rabbi Shimon bar Yochai around 135 C.E.
- It was first written down in 13th-century Spain, likely by the Castilian kabbalist Rabbi Moshe (Moses) de Leon
- Written in medieval Aramaic and medieval Hebrew, the Zohar is intended to guide Kabbalists in their spiritual journey, helping them attain the greater levels of connectedness with God that they desire.
- the nature of God and the cosmos,
- the creation of the world,
- the relationship of God to the world through the sefirot,(attributes of God),
- the nature of evil and sin,
- the revelation of the Torah,
- the commandments, holidays, prayer,
- rituals of the ancient Temple,
- the figure of the priest,
- the experience of exile,
- The investigative
- The experiential
- The practical
- By interpreting sacred texts to uncover nistar (“hidden” meaning)
- By oral transmission of tradition from a Kabbalistic master
- By direct revelation, which might include visitation by an angel or Elijah, spirit possession, or other supra-rational experience
The practical dimension of Kabbalah involves rituals for gaining and exercising power to effect change in our world and in the celestial worlds beyond ours. This power is generated by performing commandments, summoning and controlling angelic and demonic forces, and otherwise tapping into the supernatural energies present in Creation. The practical aspect of Kabbalah furthers God’s intention in the world, advancing good, subduing evil, healing, and mending. The true master of this art fulfills the human potential to be a co-creator with God.
https://reformjudaism.org/what-kabbalah
Contraction
The key concepts in Lurianic Kabbalah are tzimtzum (contraction) and the “shattering of the vessels.” Luria posits a story of creation in which Creation is essentially a negative act in which the Ein Sof (God’s essential self) must bring into being an empty space in which Creation can occur. The Almighty was everywhere--only by contracting into itself, like a man inhaling in order to let someone pass in a narrow corridor, could the Godhead create an empty space, the tehiru (Aramaic for “empty”), in which the Creation could occur. God retracts a part of the Eternal being into the Godhead itself in order to allow such a space to exist, a sort of exile. So Creation begins with a Divine exile.
After the tzimtzum, a stream of Divine light flowed from the Godhead into the empty space the Almighty had created, taking the shape of the sefirot and Adam Kadmon (Primal Man). The light flowed from Adam Kadmon, out of their eyes, nose, mouth, creating the vessels that were eternal shapes of the sefirot. But the vessels were too fragile to contain such a powerful--Divine--light. The upper three vessels were damaged, the lower seven were shattered and fell.
Thus the tehiru became divided into the upper and lower worlds, a product of the shevirah (shattering). And so evil came into the world, through a violent separation between those elements that had taken part in the act of creation and others that had willfully resisted, contributing to the shattering of the vessels. The elements that had fought against the creation were the nascent powers of evil, but because they opposed creation they lack the power to survive; they need access to the Divine light, and continue to exist in the world only to the extent that they can gather the holy sparks that fell when the shevirah took place.
Repairing the World
Joseph Dan has noted that the genius of Lurianic Kabbalah is the way in which it unites Jewish mysticism and Jewish ethics. That unification occurs here, in the conception of the way in which mankind can undo the damage done in the Creation, can repair the shevirah--through tikkun olam [repairing the world].
For Luria and his followers, tikkun had a very specific meaning. Every time that a human performs a mitzvah (commandment), she raises one of the holy sparks out of the hands of the forces of evil and restores it to the upper world. Conversely, every time that a human sins, a divine spark plunges down. The day will come, if all do their part, when the entire remaining supply of Divine Light will be restored to the upper world; without access to the Divine Light, evil will be unable to survive and will crumble away to dust.
For Luria and his followers, the commandment of tikkun olam (repairing the world) takes on a highly specific meaning in which it is through Jewish ritual life that we contribute to the reversal of the shattering of the vessels, ward off the powers of evil, and pave the way of Redemption. Ethical behavior--following the mitzvot, no matter how seemingly trivial--takes on a new, cosmic significance. Forget to say the blessing over bread? You have contributed to universal evil. Put up a mezuzah on the door of your new house? You have helped to redeem the entire world.
Gershom Scholem, On the Kabbalah and its Symbolism, p. 110
The Sefirot – God emanates ten vessels through which the world is created, called sefirot, which are both part of God and created by God. These vessels are channels of light or water, and they also are light. They are God and of God, but they cannot define God or limit God – what is truly God is wholly beyond these descriptions, beyond the first sefirah, called Keter or crown, denoted by the term Ein Sof – without limit, without end.
When Kabbalists read stories in the Torah, every character and place represents a configuration of the Sefirot. For example, the binding of Isaac is Chesed (Abraham) overcoming Gevurah (Isaac). A (secular) technical term for how the Sefirot function is that they are "hypostases" (sing. "hypostasis") – that is, abstract concepts imagined as beings or as parts of a reality that are more real than the physical world around us ...
The Structure of the Sefirot – for the Zohar, an essential aspect of this world is that the Sefirot are emanated in the form of a Mishkal or balance scale, with a center, right and left, which can be pictured as the form of a triangle or triad. This allowed each Sefirah to share the force of creation with those around it, so that none would shatter because of the influx of God's energy. Each of the Sefirot also contains within itself an element of all the others. (Sarah Idit Schneider's term for this is that they are "interincluded" within each other.) This fractal structure is one way in which the Sefirot are infinite or divine in their essence.
Rabbi David Seidenberg, neohasid.org/kabbalah/sefirot/
Combining these two concepts, one may say that the Sefirot have two basic functions, one as lights or luminaries that serve to reveal and express, and another as Vessels that limit and define the Light so that specific qualities are manifest. The Sefirot may be compared to the two hands of a king. Sometimes the king operates with his right hand and sometimes with his left. Ultimately, it is the king himself who is acting through the medium of his hands.
You are He who binds them together and unites them; and inasmuch as You are within them, whoever separates one from another of these ten Sefirot, it is considered as if he had effected a separation in You.
The right side of the Sefirot structure represents unity, harmony and benevolence, as embodied in the Sefirah of Chessed. It is the masculine side.
The Left side of the "tree" corresponds to the attributes of power and strict justice, as embodied in the Sefirah of Din. It is the female side.
The Middle column of the Sefirot structure represents the ideal balance of divine mercy and justice. This harmony is best represented in the Sefirah of Tiferet, which exists midway between the extremes of Din and Chessed, female and male.
It is in the search for that balance that the human role in Creation comes into play.
| Sefirah: Outer function in Divinity and soul |
Inner experience: Inner Divine motivation and human soul response |
|---|---|
| Above conscious: Keter-Crown |
Essence of Keter: Emunah – "Faith" (expresses essence of soul in Infinite) Inner Keter: Taanug-unconscious source of "Delight" (soul rooted in delight) Outer Keter: Ratzon-unconscious transcendent "Will" (soul expresses through will) |
| First revelation of intellect: Chochmah-Insight of Wisdom |
Bittul – "Selflessness" (Revelation inspires self nullification) |
| Grasped Intellect: Binah-Understanding |
Simchah – "Joy" (Understanding awakens joy) |
| Assimilated Intellect: Daat-Knowledge |
Yichud – "Union" (Union with idea awakens emotions)[18] |
| Primary emotion of giving: Chesed-Loving-kindness |
Ahavah – "Love" of God and Divine in all things (Response of Divine giving) |
| Primary emotion of restriction: Gevurah-Might/Severity |
Yirah – "Fear" of God (Mystical awe of Divinity) |
| Primary emotion of balance: Tiferet-Beautiful harmony[citation needed] |
Rachamim – "Mercy/Compassion" (Balances kindness with restriction) |
| Secondary emotion of giving: Netzach-Victory/Eternity |
Bitachon – "Confidence" (Confidence inspires determination) |
| Secondary emotion of restriction: Hod-Splendour/Thanksgiving |
Temimut – "Sincerity/Earnestness" (Sincere response to Divine Glory) |
| Secondary emotion of balance: Yesod-Foundation |
Emet – "Truth" (Drive to verify connection in task) |
| Emotional vessel for action: Malchut-Kingship |
Shechinah - "Divine Presence" (The Highest Light) |
Chesed: חסד Lovingkindness, Benevolence
Love is the single most powerful and necessary component in life. Love is the origin and foundation of all human interactions. It is both giving and receiving. It allows us to reach above and beyond ourselves; to experience another person and to allow that person to experience us. It is the tool by which we learn to experience the highest reality: God. Chesed helps us be enthusiastically present in each other’s lives and make meaningful contact despite the temptation to stay in the safe confines of our own lives.
Gevurah: גבורה Discipline, Strength, Justice, Restraint
If love is the bedrock of human expression, discipline is the channel through which we express love. It gives our life and love direction and focus. Like a laser beam, its potency lies in the focus and concentration of light in one direction, rather than fragmented light beams dispersed in all different directions. Gevurah concentrates and directs our efforts, our love, in the proper proportions and directions. Pirkei Avot teaches, “Who is strong [gibur, from same root as gevurah]? The one who controls is inclinations.”
Tiferet: תפארת Balance, Harmony, Splendor, Truth
Tiferet blends and harmonizes the free outpouring of love with discipline. It possesses this power by introducing a third dimension – the dimension of truth, which can integrate love and discipline. Tiferet is accessed through selflessness; rising above your ego and your predispositions, enabling you to realize a higher truth. Truth gives you a clear and objective picture of your and others’ needs. Introducing truth by suspending personal prejudices allows you to express your feelings in the healthiest manner.
Netzach: נצח Endurance, Ambition, Eternality
Netzach is a combination of determination and tenacity, and a balance of patience, persistence and guts. Endurance is also being reliable and accountable, which establishes security and commitment. Without endurance, even a good endeavor or intention has no chance of success. Netzach is an energy that comes from within, feeling driven by healthy and productive goals. It is the readiness to fight for what you believe, to go all the way. Without such commitment any undertaking remains flat and empty. Of course, endurance needs to be closely examined to ensure that it is used in a healthy or productive manner.
Hod: הוד Humility, Gratitude
If endurance is the engine of life, humility is its fuel. Humility should not be confused with weakness and lack of self-esteem. Humility is modesty; it is acknowledgement (from “hoda’ah”). It is saying “thank you” to God. Hod means recognizing your qualities and strengths and acknowledging that they are not your own; they were given to you by God for a higher purpose than just satisfying your own needs. Acknowledging that your strengths come from a higher place gives you the power to endure far beyond your own perceived capacity. When you are filled with yourself and your needs, there is no room for more. When you “empty” yourself before something greater than yourself, your capacity to receive increases beyond your previously perceived limits. Humility is the key to transcendence.
Yesod: יסוד Foundation, Bonding
Bonding is the ultimate emotional connection, fusing the lover and the beloved. It develops an everlasting union that lives on forever through the perpetual fruit it bears. Every person needs bonding to flourish and grow. It gives one the sense of affirmation and belonging, that “I matter, I am significant and important.” It establishes trust in self and others, instills confidence, and nurtures us to be ourselves. Yesod channels all 5 previous qualities into a constructive bond, giving it the meaning “foundation.” It completes the spectrum of the first 6 emotions, integrating them into a foundation for the structure of human emotional experience.
Malchut: מלכות Nobility, Sovereignty, Leadership
Malchut is a state of being rather than an activity. True leadership is the art of selflessness; it is only a reflection of a higher will. On the other hand, malchut manifests and actualizes the character and majority of the human spirit. When love, discipline, harmony, endurance and gratitude and properly channeled into the psyche through bonding, the result is malchut. It means knowing that you matter and that you make a difference; that you have the ability to be a proficient leader in your own right to contribute to this world. It gives you independence and confidence, a feeling of certainty and authority, of royalty in your heart.
Rabbi Simon Jacobson