Sepher Yetsira 1:1-2 Sepher Yetsira / Sefer Yetzirah : Book of Formation: trans. Carlo Suares, 1976, Aryeh Kaplan 1990 By thirty-two intermediaries YHWH projects Shem Phayliot Nativot WeShtaim BeShlashi m 1 Mishna By Thirty-Two Nativot-Phayliot With 32 mystical paths of Wisdom Tseboat YHWH Yah Hhaqaq Hhokhmah Hhokmah carved (established or limited) Yah YHWY Tsebaot engraved Yah the Lord of Hosts El Shaddai Oulam Wemelekh Hha'im Elohim Israel Elohi The Name in 42 Letters Elohi Israel Elohim Hhaim Wemekekh Oulam El Schaddai the God of Israel the living God King of the universe El Shaddai Weqodosh 'Ad Maroum Schokan Venesha Ram Vehhenou n Rahhoum The Name in 72 Letters merciful clement maginfied raised up (or respected) (who) lives (in) eternity (of) elevation and Holy (is) Merciful and Gracious High and Exalted Dwelling in eternity
Transcript
Sepher Yetsira 1:1-2
Sepher Yetsira / Sefer Yetzirah: Book of Formation: trans. Carlo Suares, 1976, Aryeh Kaplan 1990
By thirty-two intermediaries YHWH projects Shem
Phayliot Nativot WeShtaim BeShlashim 1 Mishna
By Thirty-Two Nativot-Phayliot With 32 mystical paths of Wisdom
Tseboat YHWH Yah Hhaqaq Hhokhmah
Hhokmah carved (established or limited) Yah YHWY Tsebaot
engraved Yah the Lord of Hosts
El Shaddai Oulam Wemelekh Hha'im Elohim Israel Elohi
The Name in 42 Letters Elohi Israel Elohim Hhaim Wemekekh Oulam El Schaddai
the God of Israel the living God King of the universe El Shaddai
Weqodosh 'Ad Maroum Schokan Venesha Ram Vehhenoun Rahhoum The Name in 72 Letters
merciful clement maginfied raised up (or respected) (who) lives (in) eternity (of) elevation and Holy (is)
Merciful and Gracious High and Exalted Dwelling in eternity whose name is Holy and creates everything with three spheres
Be Sepher Sepherim Shalosha Oulamou Et Ve Bara Shemou
his name (which has) created his universe with (or by) three Sepharim (:) with Sepher -- He is lofty and holy -- And He created His universe with three books
As in Genesis, Bereshyt, the Sepher Yetsira (Yetzirah) begins with Bayt.
Como en el Génesis, Bereshyt, el Sepher Yetsira (Yetzirah) comienza con Bayt.
This grounds us in the realm of real physical frameworks for Aleph, Intemporal Consciousness.
Esta razón nosotros, en el ámbito de la física real de los marcos de Aleph, Intemporal Conciencia.
The Yetsira (Yetzirah) is both a commentary on Bereshyt and an exploration of it from the inside-out, by beginning with the Autiot.
El Yetsira (Yetzirah) es a la vez un comentario sobre Bereshyt y una exploración de la misma, desde el interior, empezando con la Autiot.
However, let us establish the fundamental role of Sheen, from the beginning, and note that the sign is written twice in the first line of Beresheet, three times in the first line of the Yetsira (Yetzirah) and four times in the first line of The Song of Songs ; these are three ways of approaching the same subject, which it is up to the reader to understand. Sin embargo, vamos a establecer el papel fundamental de Sheen, desde el principio, y tomamos nota de que el signo está escrito dos veces en la primera línea de Beresheet, tres veces en la primera línea del Yetsira (Yetzirah) y cuatro veces en la primera línea de El Cantar de los Cantares; Estos son tres maneras de abordar el mismo tema, que corresponde al lector a comprender.
Note that the first Sheen (agent of Aleph, and therefore of cosmic origin) acts through Lammed as agent of Aleph, and that second Sheen, put in motion by Lammed, acts on the extant Yod. Tenga en cuenta que la primera Sheen (agente de Aleph, y por lo tanto de origen cósmico) actúa a través de Lamego como agente de Aleph, y la segunda Sheen, puesto en marcha por Lamego, actúa en el actual Yod. The third Sheen is introduced into Shtaim by the fertisisation of Mem by Waw; it acts on Tav and completes the ciruit. El tercer Sheen se presentó en Shtaim por el fertisisation de Mem por Waw; Actúa en Marzo y finaliza el ciruit. These indications are sufficient to define the intellectual significance of the Qabala. Estas indicaciones son suficientes para definir la importancia intelectual de la Qabala. It takes into consideration all energy and consiousness, which is energy, as returning to itself in a process of self-induction, and not at all a single emanation originating from
demiurgic creation, as the monotheistic tradition has it. En él se tienen en cuenta todas las energías y consiousness, que es el de la energía, como regresar a sí mismo en un proceso de inducción libre, y no a todos una única emanación demiurgic originarios de la creación, ya que la tradición ha monoteístas.
This phrase, "paths miraculous" is the first of a series of equation-pairs whose meaning lies at the heart of Qabalistic thought and which have always been misunderstood in "learned" commentary.
Esta frase, "los caminos milagroso" es el primero de una serie de pares de ecuaciones cuyo significado se encuentra en el corazón de Qabalistic pensamiento y que siempre han sido mal en el "aprendido" comentario.
Nativot-Phayliot, Sepherot-Belimah , Autiot-Yassod . Nativot - Phayliot, Sepherot - Belimah, Autiot - Yassod. Unable to penetrate the code of these equations, commentators have generally ignored the qualifiers as simply poetic adjectives.
No es posible penetrar en el código de estas ecuaciones, en general, los comentaristas han hecho caso omiso de la fase de clasificación de los adjetivos simplemente poético.
The Hebrew word for "paths" here is Netivot ... La palabra hebrea para "caminos" aquí es Netivot ... a word that occurs only rarely in scripture. Una palabra que rara vez ocurre en la escritura.
Much more common is the word Derekh (Dallet-Raysh-Khaf). Mucho más común es la palabra Derekh (Dallet-S Raysh - Khaf). As the Zohar states, however, there is an important difference between these two words.Como dice el Zohar, sin embargo, hay una importante diferencia entre estas dos palabras. A Derekh is a public road, a route used by all people. A Derekh es una vía pública, una ruta utilizada por todas las personas. A Nativ , on the other hand, is a personal route, a path blazed by each individual for his personal use ... A Nativ, por el contrario, es un camino, un camino trazado por cada persona para su uso personal ... The 32 paths of Wisdom are therefore called Netivot. Los 32 caminos de la Sabiduría Por tanto, se invita Netivot.
These paths are said to be mystical, Peliyot . Estas vías se dice que mística, Peliyot. The comes from the root Pala ... El proviene de la raíz Pala ... which has the connotation of being hidden and separated from the world at large ... Que tiene la connotación de ser escondido y separado del mundo en general ... This is very closely related to the word Peleh meaning a miracle. Esto está estrechamente relacionado con el sentido de la palabra Peleh un milagro.
Kaplan, The Sefer Yetzirah, p.10 Kaplan, Sefer Yetzirah, p. 10
In fact, there is much more to be said about the third and fourth words of the Sepher Yetsira.
De hecho, hay mucho más que decir acerca de la tercera y cuarta palabras del Sepher Yetsira.
without resorting to metaphysical or mystical speculation.
Sin recurrir a la especulación metafísica o mística.
Nativot-Phayliot state and embody a theme which will be elaborated throughout the book Yetsira .
Nativot - Phayliot Estado y encarnan un tema que será elaborado a través del libro Yetsira.
Either we understand these words at the beginning, or we understand nothing of the true meaning of the Sepher Yetsira. Cualquiera que entendemos estas palabras al comienzo, o que no entienden nada del verdadero significado de la Sepher Yetsira.
Discarding the plural endings: Descarte el plural terminaciones:
1 10 30 80 2 10 400 50
121 462
583
80 30 1 400 10 2
111 412
523
It becomes clear that our "Wondrous Paths" are mirror-images of the first two letters of the Hebrew Alphabet, as if we are reading an Aleph-Bayt projected towards us on a transparent screen.
Queda claro que nuestro "gusto artificiales" son espejo de las imágenes de las dos primeras letras del alfabeto hebreo, como si estamos leyendo un Aleph - Bayt proyecta hacia nosotros en una pantalla transparente.
If we understand that we are dealing with a description of the manifestation in space-time of cosmic energies that are beyond space-time, we will recognize the addition of the Noun to Bayt and the Yod to Aleph, as they pass into space-time and not only reverse their energies, but acquire actual and factual existences, as explained below. Si entendemos que se trata de una descripción de la manifestación en el espacio - tiempo de las energías cósmicas que están más allá del espacio - tiempo, vamos a reconocer la adición de la Sustantivo a la Yod y Bayt al Aleph, ya que pasa el tiempo en el espacio Y no sólo invertir sus energías, sino de hechos reales y adquisición de las existencias, como se explica a continuación.
Instead of getting lost in wonderous or mysterious paths, we are suddenly at the heart of the Qabalistic revelation. En lugar de perderse en los caminos misteriosos o maravilloso, de repente nos encontramos en el corazón de la revelación Qabalistic. We are shown at the beginning precisely what these "intermediaries" consist of. Estamos mostrada al principio precisamente lo que estos "intermediarios" consisten en. In this remarkable passage, Suares begins his explication of the first verse of the Sepher
Yetsira , revealing these "paths" for what they are (in their structural-energetic translations) for the first time. En este notable pasaje, Suares comienza su explicación del primer verso de la Sepher Yetsira, revelando estos "caminos" para lo que son (en sus estructural energética traducciones) por primera vez. As we will see, the Sepher Yetsira is as "tightly-coded" as the beginning of Genesis, on which it is a commentary, and every letter is significant and part of a whole. Como veremos, el Sepher Yetsira es como "altamente codificado", como el comienzo del Génesis, en la que se trata de un comentario, y cada carta es importante, y parte de un todo.
Nativot-Phayliot is the first of the three double equations found in the first two verses of the Sepher Yetsira . Nativot - Phayliot es la primera de las tres ecuaciones dobles se encuentran en los dos primeros versos del Sepher Yetsira. Each is a complete and logical statement of a double energy and together are presented as the means, or intermediaries, of formative creation: Mysterious Paths, Foundation Letters and Spheres of Nothingness, as they are "translated." Cada una de ellas es una completa y lógica de una doble declaración de la energía y juntos se presentan como los medios, o los intermediarios, de la creación de formación: Mysterious artificiales, Fundación Letras y esferas de la nada, ya que son "traducidos." With these three dual energies, Ha-Shem (the name in 72 letters, from "Yah YHWH" through "Ve-Qadosh" in the first verse) "creates" the universe. Con estos tres doble energías, Ha Shem - (el nombre en 72 cartas, de "Yah protectora" a través de "Ve - Qadosh" en el primer verso) "crea" el universo. Or "By thirty-two intermediaries, YHWH projects Schem" into creation. O "Por 32 intermediarios, montes proyectos Schem" en su creación.
All these equations can, and must, be analyzed in terms of their inner, structural meaning and role in the process of formation and manifestation. Todas estas ecuaciones pueden, y deben, ser analizadas en lo que respecta a su interior, el significado y el papel estructural en el proceso de formación y manifestación.
We are confronted here with proof that a mythological or any other idiomatic translation of the Sepher Yetsira is useless. Nos enfrentamos aquí con la prueba de que la mitológica o cualquier otra traducción idiomática del Sepher Yetsira es inútil. Each word is an equation specifiying energy in different states of organization. Cada palabra es una ecuación especificando la energía en los distintos estados de la organización. There is as much room here for mythological or mystical phrases as in a mathematical proof or physics equation. Hay mucho espacio aquí para mitológicos o mística frases como en una prueba matemática o física de la ecuación.
Suares: Suares:
Let us begin by reading the first verse: Beschlaschim Weschtaim: times 32 . Empecemos por leer el primer verso: Beschlaschim Weschtaim: 32 veces. . . but take care: Shtaim is the feminine absolute of No. 2 (the masculine being Shnaim). Pero tenga cuidado: es la Shtaim femenina absoluta de la partida N º 2 (masculino se Shnaim). As to the SchlaschYm we realise that it means 30 only in reading it, because, thanks to the code, the attribute of this language is that the meaning of words is given only by the hand-writing. En cuanto a la SchlaschYm nos damos cuenta de que: el 30 sólo en la lectura, porque, gracias al código, el atributo de este lenguaje es que el significado de las palabras es sólo por el lado de escritura. Note that the first Sheen (agent of Aleph, and therefore of Cosmic origin) acts through Lammed as agent of Aleph, and that a second Sheen, put in motion by Lammed, acts on the extant Yod. Tenga en cuenta que la primera Sheen (agente de Aleph, y por lo tanto de origen cósmico) actúa a través de Lamego como agente de Aleph, y que una segunda Sheen, puesto en marcha por Lamego, actúa en el actual Yod. The third Sheen is introduced into Shtaim by the fertihisation of Mem by Waw: it acts on Tav and completes the circuit. El tercer Sheen se presentó en Shtaim por el fertihisation de Mem por Waw: actúa en Marzo y finaliza el circuito. These indications are sufficient to define the intellectual significance of the Qabala. Estas indicaciones son suficientes para definir la importancia intelectual de la Qabala. It takes into consideration all energy and consciousness, which is energy, as returning to itself in a process of self-induction, and not at all a single emanation originating from demiurgic creation, as the monotheistic tradition has it. En él se tienen en cuenta todas las energías y la conciencia, que es el de la energía, como regresar a sí mismo en un proceso de inducción libre, y no a todos una única emanación demiurgic originarios de la creación, ya que la tradición ha monoteístas. Now let us re-read the first words of the first verse: By thirty-two Nativot-Phayliot. Ahora vamos a volver a leer las primeras palabras del primer verso: 32 - Nativot Phayliot.
In order to understand these two words let us eliminate their feminine plural endings. Con el fin de entender estas dos palabras, háganoslo femenino plural, eliminar sus terminaciones. Nativ: Noun-Tav-Yod-Vayt (50.400.10.2) is clearly a Bayt (Bayt-Yod-Tav) spelt in reverse and preceded by a Noun. Nativ: Nombre - Marzo - Yod - Vayt (50.400.10.2) es claramente un Bayt (Bayt - Yod - Marzo) especificadas en el reverso y precedida por una Noun. Phaylia: Phay-Lammed-Yod-Aleph (80.30.10.1) is no less clearly an Aleph (Aleph-Lammed-Phay) also spelled backwards, into which a Yod, preceding the Aleph, is inserted. Phaylia: Phay - Lamego - Yod - Aleph (80.30.10.1) no es menos evidente que Aleph (Aleph - Lamego - Phay) también escrito al revés, en el que un Yod, que precede a la Aleph, se inserta.
Recalling verse 11,5, where it is said: Aleph with all, and all with Aleph, Bayt with all and all with Bayt, what does it mean here? Recordando el versículo 11,5, donde se dice: Aleph con todas, y todas con Aleph, Bayt con todos y todas con Bayt, ¿qué significa aquí?
Let us suppose that we are facing through a pane of glass a tremendous flow of living energy, coming from the highest level, which is composed of the inconceivable, intemporal Aleph, and of Bayt including all physical frameworks. Supongamos que nos enfrentamos a través de un panel de vidrio de un enorme flujo de la energía de la vida, procedentes de más alto nivel, que se compone de lo inconcebible, intemporal Aleph, y de Bayt incluidos todos los marcos físicos.
Therefore, supposing we "see" that vital energy coming towards us, and writing its two names, Aleph and Bayt, on the pane: On the right side is written Aleph-Lammed-Phay, and on the left, Bayt-Yod-Tav, in letters of light (written from right to left, following Hebrew script). Por lo tanto, suponiendo que "ver" que la energía vital que venía hacia nosotros, y escribir sus dos nombres, Aleph y Bayt, en el panel: En la parte derecha está escrito Aleph - - Phay Lamego, y de la izquierda, Bayt - Yod - Marzo , En letras de la luz (escritos de derecha a izquierda, a raíz de la escritura en hebreo). We obviously see these Autiot in reverse. Evidentemente, estas Autiot en sentido inverso. But, furthermore, Tav-Yod-Vayt must have a living existence in order to pass through these transformers. Pero, además, Marzo - Yod - Vayt debe tener una existencia que viven en la sesión para pasar a través de estos transformadores. For this purpose it is preceded here by a Noun (50) expressing this life. Con este fin, aquí está precedido por un Sustantivo (50) que expresan esta vida. And there must also be the Yod (10) of existence, in which Phay-Lammed-Aleph "lowers itself." Y también debe haber la Yod (10) de la existencia, en la que Phay - Lamego - Aleph "baja." It is in its exact place there, between Lammed and Aleph. Es en su lugar exacto en que existe, entre Lamego y Aleph.
Nativot-Phayliot are feminine plural, just like the Sephirot and Autiot (we have explained the Waw-Tav above). Nativot - Phayliot femenino plural, son, al igual que el Sephirot y Autiot (ya hemos explicado la Waw - Marzo). They constitute the category in which the twenty-two and the ten can be added together.Constituyen la categoría en la que el 22 y el 10 puede añadirse juntos. This category is the level where things appear in reverse, in harmony with the vital energy. Esta categoría es el nivel donde las cosas aparecen en el reverso, en armonía con la energía vital. Our consciousness (Hhokmah) 1 belongs to this level.
Nuestra conciencia (Hhokmah) 1 pertenece a este nivel. Things which have a most solid appearance (stones, metals) are the deepest "sleep" of Aleph. Cosas que tienen una apariencia más sólidos (piedras, metales) son las más profundas "sueño" de Aleph. Aleph fully "awake" is beyond our perception. Aleph plenamente despierto y está más allá de nuestra percepción. In brief, the living infinite Energy has its manifestation reversed: an important postulate to start with. En resumen, la vida infinita Energía ha invertido su manifestación: un importante postular a empezar.
Thus Aleph and Phayliot, Bayt and Nativot have opposite meanings. Así, Aleph y Phayliot, Bayt y Nativot tienen significados opuestos.
Going on with our mental picture we have now to study Phayliot and Nativot acting as a vital current flowing in the opposite direction to that which we have shown. Continuando con nuestra imagen mental, ahora hemos de estudiar Phayliot Nativot y actuando como una importante corriente que fluye en la dirección opuesta a la que hemos demostrado. This twofold current of life corresponds to Jacob's ladder, to the action of the Autiot as has been defined above, as well as to the essential narratives in the myth, such as Jonah's dive to "the roots of the mountain," Jesus's descent into the ground for three days, etc.Esta doble corriente de la vida corresponde a la escalera de Jacob, a la acción del Autiot como se ha definido más arriba, así como a la descripción de los elementos esenciales en el mito, como Jonás del buceo a "las raíces de la montaña," Jesús de la caída en el suelo durante tres días, etc
If Aleph-Lammed-Phay show that the essential function of Aleph is to instigate an organic movement in the undifferentiated energy of Phay, Phayliot (Phay-Lammed-Yod-AlephWaw-Tav) shows that the motion of the evolutionary framework engendered by Phay acts on the existential Yod, thanks to which the buried Aleph comes back to life. Si Aleph - Lamego - Phay muestran que la función esencial de Aleph es instigar un movimiento orgánico de la energía indiferenciada de Phay, Phayliot (Lamego Phay - - - AlephWaw Yod - Marzo) pone de manifiesto que la propuesta del marco evolutivo generada por actos Phay Sobre la existencia Yod, gracias a la cual la enterrados Aleph regresa a la vida. The feminine plural suffix frees abstract thought from its purely conceptual scope and brings it into concrete manifestation. El sufijo femenino plural, libera el pensamiento abstracto, desde su ámbito puramente conceptuales y trae en manifestación concreta.
Bayt-Yod-Tav shows that Bayt, "the containing," is, by the very fact of its existence, a single element of Tav (400): that is to say, of all cosmic resistance to life, without which there would be no life. Bayt - Yod - Marzo demuestra que Bayt ", que contiene la", es decir, por el mero hecho de
su existencia, un único elemento de Marzo (400): es decir, de todos los cósmicos resistencia a la vida, sin el cual no habría Ninguna vida. Nativot (Noun-Tav-Yod-Vayt-Waw-Tav) shows that life is realised (Noun=50) fully in the universe, and that this existence (Yod) is conferred on the perpetually changing body of the universe. Nativot (Noun - Marzo - Yod - Vayt - Waw - Marzo) muestra que la vida sea una realidad (Noun = 50) plenamente en el universo, y que esta existencia (Yod) es conferido al organismo perpetuamente cambiante del universo.
In short, the first four words of the first verse, Beschlaschim Weschtiam Nativot Phayliot invite us to study thirty-two elements binding the energy of intemporal life to the visible universe, as conceived and thought in human knowledge: that is to say, they are turned into the contrary of the real value of their energy and life. En resumen, las cuatro primeras palabras del primer verso, Beschlaschim Weschtiam Nativot Phayliot nos invitan a estudiar 32 elementos que vinculan a la energía intemporal de la vida a la visible universo, tal como es concebido en el pensamiento y el conocimiento humano: es decir, son Se convirtió en lo contrario del verdadero valor de su energía y de la vida.
We see how misleading, superficial and indeed senseless are the generally accepted translations of Nativot (paths, pathways, roads) and Phayliot (wonderful, mysterious, incomprehensible). The obviousness of 32 being the sum of 22 Autiot and 10 Sephirot appears as a screen or a snare to bewilder the amateur cabalists. Not only is the summing-up of Sephirot and Autiot, as roads, inadequate, but adding them together is rather like adding a number of electric transformers to the voltage which lights them.Vemos cómo engañosa y superficial y, de hecho, son el sentido generalmente aceptado de las traducciones Nativot (senderos, caminos, carreteras) y Phayliot (maravilloso, misterioso, incomprensible). La evidencia de 32 a la suma de 22 y 10 Autiot Sephirot aparece como una pantalla O una trampa para el aficionado bewilder cabalists. No sólo es el resumen de Sephirot y Autiot, como carreteras, insuficiente, pero añadiendo juntos es más bien como la adición de una serie de transformadores eléctricos de tensión a la que se ilumina. In number 32 there is a secret key which it was very important not to hand over to the non-initiated, because it opens the door to a conception of the first 4 Sephirot, respecting creative energy, that is hardly canonical. En el número 32 hay una clave secreta que es muy importante que no se entregue a los no iniciados, porque abre la puerta a una concepción de los 4 primeros Sephirot, respetando energía creativa, que no es canónico. We will examine it in discussing Verses 1,3 to 1,8. Vamos a examinarlo en el debate Versículos 1,3 a 1,8.
Suares, The Sepher Yetsira Sepher Yetsira, Shambhala, 1976 pages 61-63 Suares, El Sepher Yetsira Sepher Yetsira, Shambhala, 1976 páginas 61-63
[ Emphasis added ] [El subrayado es nuestro]
Our Sages of blessed memory have said Nuestros sabios de bendita memoria han dicho that the letters mem samekh, which were engraved within the two tablets, Que las cartas samekh miembros, que se grabó dentro de los dos comprimidos, stood as a miracle Era como un milagro (the rings within these letters did not fall). (Dentro de los anillos de estas cartas no caen).
Isaac Luria, Gates of Perfection, Chapter 11 Isaac Luria, Gates de Perfección, Capítulo 11
The letter mem makes a complete circle, marking off its center. La carta miembros hace un círculo completo, marcando su centro. The Talmud says the tablets were engraved completely through the stone; thus, this central part of the mem stood by itself in mid-air! El Talmud dice que las pastillas fueron grabados por completo a través de la piedra; Por lo tanto, esta parte central de los miembros era por sí sola en el aire!
Eliahu Klein Kabbalah of Creation: Isaac Luria's Earlier Mysticism, Aronson, 2000, p.195-196 Eliahu Klein Kabbalah de la Creación: Isaac Luria principios de la mística, Aronson, 2000, p.195 - 196
It is well known in Kabbalah that God's name, Elohim , appears thirty-two times during the story of creation, from the beginning of Genesis through the sixth day. Es bien sabido que en la Kabbalah el nombre de Dios, Elohim, aparece 32 veces en la historia de la creación, desde el comienzo del Génesis a través del sexto día. These represent the powers of the thirty-two paths in creation. Estos representan los poderes de la 32 caminos en la creación.
The Idra Rabba : "Wisdom, the beginning of all -- from it stretch thirty-two paths and the Torah is filled with them, in twenty-two letters and ten statements." La Idra Rabba: "Sabiduría, el comienzo de todos -- que se extienden desde 32 caminos y la Torá está llena de ellos, en 22 cartas y 10 estados."
The first letter of the Torah, Bayt, and the last, Lammed, total 32. La primera letra de la Torá, Bayt, y el último, Lamego, el total de 32. Read in reverse, Lammed-Vayt is the Hebrew word for Heart, "Lev" . Leer en sentido inverso, Lamego - Vayt es la palabra hebrea para el corazón, "Lev". The
paths are the heart of creation. Los caminos son el corazón de la creación.
The Gematria of Netiv is 462, 22 X 21, or all the combinations of 22 letters two at a time (2 X 231 Gates). La Gematria Netiv es de 462, 22 X 21, o todas las combinaciones de 22 letras dos a la vez (2 X 231 Gates).
From Leonard R. Glotzer, Fundamentals of Jewish Mysticism, The Book of Creation and Its Commentaries, Aronson, 1992, p.8-9 Desde Leonard R. Glotzer, Fundamentos de misticismo judío, El Libro de la Creación y sus comentarios, Aronson, 1992, p. 8 - 9
See: 32 Paths Véase: 32 Rutas
32 Caminos / Treinta y Dos Caminos
32 Paths: Thirty Two Paths of Wisdom:
32 Rutas: Treinta Dos Caminos de la Sabiduría: The True Location and Meaning of the 32 Paths in the Cube of Space and
Tree of Life
El Verdadero Significado y Localización de los 32 Senderos en el cubo de espacio y el Arbol de la Vida
Moreover, a large part of the book [Bahir] consists of mystical variations on motifs from the Book Yezirah . Además, una gran parte del libro [Bahir] mística consiste en variaciones sobre los motivos de la Reserva Yezirah. In fact, the term sefiroth was taken by the Bahir from that work, though it is no longer understood in the sense of ideal numbers that contain within them all the powers of creation, as was the case with the author of the Yezirah . De hecho, el término sefiroth fue adoptada por el Bahir de trabajo que, aunque ya no es entendida en el sentido de los números ideales que contienen en su interior todos los poderes de la creación, como fue el caso con el autor de la Yezirah.
The decisive step beyond the other gnostic systems consists in the fixing of the number of these powers or aeons at ten, according to the ten sefiroth of the Book of Creation and the ten words ofcreation through which, according to the ancient Aggadah, God called the world into existence. El paso decisivo más allá de los otros sistemas gnóstico consiste en la fijación del número de estos poderes o de diez siglos, de acuerdo a los diez sefiroth de la Reserva de la Creación y de los diez palabras ofcreation a través de la cual, según la antigua Aggadah, Dios llamó a la Mundo en existencia.
Gershom Scholem, Origins of the Kabbalah, Princeton, p.84 Gershom Scholem, Orígenes de la Cábala, de Princeton, p.84
These 32 paths, defined as "ten Sefirot beli mah " and the "22 elemental letters" of the Hebrew alphabet, are represented as the foundations of all creation. Estas 32 rutas, que se define como "Healing 10 beli mah", y la "22 cartas elementales" del alfabeto hebreo, están representados como las bases de toda la creación. Chapter 1 deals with the Sefirot and the other five chapters with the function of the letters. El capítulo 1 se refiere a la Healing y los otros cinco capítulos con la función de las cartas. Apparently, the term Sefirot is used simply to mean "numbers," though in employing a new term ( sefirot instead of misparim ), the author seems to be alluding to metaphysical principles or to stages in the creation of the world. Al parecer, el término se utiliza Healing simplemente en el sentido de "números", aunque en el empleo de un nuevo término (en lugar de sefirots misparim), el autor parece estar aludiendo a los principios metafísicos o en las etapas de la creación del mundo.
In the form in which the book has come down to us, the principles of creation are thirty-two paths of wondrous or secret wisdom denominated by the twenty-two Hebrew letters and ten entities designated by the neologism sefirot belimah . En la forma en que el libro ha llegado a nosotros, los principios de su creación son 32 caminos de la sabiduría extraordinarias o secreta denominada por los veintidós letras hebreas y 10 entidades designadas por el neologismo sefirots belimah. It is generally assumed by scholars that this term refers in this context to primordial numbers that serve, in Scholem's locution, as metaphysical principles or stages of the creation of the world. Es generalmente asumidas por los estudiosos que este término se refiere en este contexto a los números primordiales que sirven, en la locución Scholem, como principios metafísicos o etapas de la creación del mundo.
Elliot Wolfson, Though a Speculum That Shines, Princeton, 1994, p.70 Elliot Wolfson, Aunque se trate de un Speculum Que los brillos, Princeton, 1994, p.70
As the next stanza will explain, these 32 paths are manifest as the 10 digits and the 22 letters of the Hebrew alphabet. Como la próxima estrofa se explicará, estas 32 rutas se manifiestan como los 10 dígitos y los 22 letras del alfabeto hebreo. The 10 digits are also manifest in the Ten Sefirot, which are the most basic concepts of existence. Los 10 dígitos también se manifiesta en los Diez Healing, que son la mayoría de los conceptos básicos de la existencia.
Aryeh Kaplan, The Sefer Yetzirah, Aronson, 1995, p.6 Aryeh Kaplan, Sefer Yetzirah, Aronson, 1995, p. 6
The first Mishnah of Sefer Yetzirah tell of the thirty-two paths. La primera de Mishnah Sefer Yetzirah decir de las 32 rutas. The rest of the book is dedicated to supplying the details of these paths, that is to say, the details of the ten Sefirot and twenty-two letters. El resto del libro está dedicado a suministrar los detalles de estos caminos, es decir, los detalles de la Healing 10 y 22 cartas.
Leonard R. Glotzer, The Fundamentals of Jewish Mysticism, Aronson, 1992 Leonard R. Glotzer, Los Fundamentos de misticismo judío, Aronson, 1992
These thirty-two "paths" are the ten sefirot -- a term that the author himself invented and that relates, initially, to the first ten numbers, one to ten -- and to the twenty-two letters of the Hebrew alphabet. Estos treinta y dos "caminos" son los 10 sefirots -- un término que el propio autor ha inventado y que se refiere, en primer lugar, a los diez primeros números, 9:59 -- y al 22 letras del alfabeto hebreo.
Joseph Dan, Jewish Mysticism, Vol 1, Late Antiquity, p.137 Joseph Dan, el misticismo judío, Vol 1, Antigüedad tardía, p. 137
In short, the first four words of the first verse, Beschlaschim Weschtiam Nativot Phayliot invite us to study thirty-two elements binding the energy of intemporal life to the visible universe, as conceived and thought in human knowledge: that is to say, they are turned into the contrary of the real value of their energy and life. En resumen, las cuatro primeras palabras del primer verso, Beschlaschim Weschtiam Nativot Phayliot nos invitan a estudiar 32 elementos que vinculan a la energía intemporal de la vida a la visible universo, tal como es concebido en el pensamiento y el conocimiento humano: es decir, son Se convirtió en lo contrario del verdadero valor de su energía y de la vida.
We see how misleading, superficial and indeed senseless are the generally accepted translations of Nativot (paths, pathways, roads) and Phayliot (wonderful, mysterious, incomprehensible). Vemos cómo engañosa y superficial y, de hecho, son el sentido generalmente aceptado de las traducciones Nativot (senderos, caminos, carreteras) y Phayliot (maravilloso, misterioso, incomprensible). The obviousness of 32 being the sum of 22 Autiot and 10 Sephirot appears as a screen or a snare to bewilder the amateur cabalists. La evidencia de 32 a la suma de 22 y 10 Autiot Sephirot aparece como una pantalla o en un lazo para los aficionados bewilder cabalists. Not only is the summing-up of Sephirot and Autiot, as roads, inadequate, but adding them together is rather like adding a number of electric transformers to the voltage which lights them. No sólo es el resumen de Sephirot y Autiot, como carreteras, insuficiente, pero añadiendo juntos es más bien como la adición de una serie de transformadores eléctricos de tensión a la que se ilumina. In number 32 there is a secret key which it was very important not to hand over to the non-initiated, because it opens the door to a conception of the first 4 Sephirot, respecting creative energy, that is hardly canonical. En el número 32 hay una clave secreta que es muy importante que no se entregue a los no iniciados, porque abre la puerta a una concepción de los 4 primeros Sephirot, respetando energía creativa, que no es canónico. We will examine it in discussing Verses 1,3 to 1,8. Vamos a examinarlo en el debate Versículos 1,3 a 1,8.
Suares, The Sepher Yetsira Sepher Yetsira, Shambhala, 1976 pages 61-63 Suares, El Sepher Yetsira Sepher Yetsira, Shambhala, 1976 páginas 61-63
Desde el Sepher Yetsira, Suares, 1976 (Libro de la Formación):
Thirty-Two Paths of Wisdom Treinta y Dos Caminos de la Sabiduría
First Sephira Primera Sefira Second Sephira Segunda Sefira Third Sephira Tercera Sefira Fourth Sephira Cuarta Sefira
Alternate Permutations of the First Four Sephirot Suplente permutaciones de los cuatro primeros Icono
The 32 Paths are everywhere understood as the adding together of the Autiot and the Sephirot. Los 32 senderos que se entiende en todas partes como la totalización de los Autiot y la Sephirot. This is somewhat like adding the electricity to the transformers and Suares calls this assumption "a snare for the amateur cabalist." Esto es algo así como la adición de la electricidad a los transformadores y Suares llama a este supuesto de "una trampa para los aficionados cabalist." Here, the 32 Wondrous Paths are understood as initial energetic transformations within the first four Sephirot, where energy is first stepped-down from Ayn-Sof and Adam Kadmon's interior space is formed, containing the full evolutionary process. En este sentido, los 32 gusto artificiales se entiende como inicial transformaciones
energéticas en los cuatro primeros Sephirot, donde la energía es de primera intensificado desde abajo 'Ayn Sof, y Adán Kadmon interior del espacio está formado, que contiene todo el proceso evolutivo.
"Therefore the thiry-two signs in the first four Sephirot are the projection of the thirty-two within the combined ten" (SY, p76). "Por lo tanto, la thiry dos signos en los primeros cuatro Sephirot son la proyección de los treinta y dos combinados en el 10" (SY, p76).
"In short, the first four Sephirot give birth to Interior Space in Human Consciousness" (SY, p83). "En resumen, los cuatro primeros Sephirot dar a luz en el Espacio Interior Humanos Consciousness" (SY, p83).
32 Paths: The First Four Sephirot 32 rutas: Los cuatro primeros Icono
Sephirot Icono
Number Número Name Nombre Quality Calidad Function Función
I:5: Ten Sephirot Beli-Mah. Their measure without end. Depth of beginning. Depth of end. Depth of Tov. Depth of Raa. Depth of above. Depth of below. Depth of East. Depth of West. Depth of North. Depth of South. Adon Yahhid true King (or eternal) has dominion over the Universe of (the) Holy Abode. Eternity of eternity immemorial.
Los nombres de las diez Sefirot se hallan escritos en pasajes muy concretos de las Sagradas Escrituras. Las tres Sefirot superiores se mencionan en: Éxodo 31:3 Al hablar de las capacidades de Betsalel se dice: Le he llenado del espíritu de Dios, con Sabiduría, con Entendimiento y con Conocimiento en toda clase de arte.
Sefira Hebreo Castellano
I Keter - Ruach Elohim Corona - espíritu de Dios
II Hochmah Sabiduría
III Binah - Tebunah Entendimiento
no Sefira Daath Conocimiento
Nombres y significados de las tres primeras Sefirot del Árbol Sagrado
What Were the Names of the Sephirot?
ÉXODO 31:3 y lo he llenado del Espíritu de Dios, con sabiduría, entendimiento, conocimiento y toda habilidad de artesano,
Exodus 31:3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge
1 Chronicles 29:11 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.
Among all topics within the Kabbalah, the doctrine of the Sefirot enjoyed the greatest
popularity in its presentations. Time and again, the list of names of the Sefirot, with the anthropopmorphic pattern, is repeated as the core of this lore. The same is true of scholarly research: the various conceptions of the Sefirot have been analyzed far more extensively than any other Kabbalistic topic. But notwithstanding this wealth of interest, there is as yet no comprehensive study of the history of the Kabbalistic doctrines of the Sephirot. The emergence of the specific names of the Sefirot and the structure and functions of the sefirotic pleorama are all crucial matters for a precise understanding of theosophical Kabbalah; their study is urgent.
Moshe Idel, Kabbalah, New Perspectives, Yale, 1988.
The Sepher Yetsira (300-900 CE) is the first use in Hebrew of the term sephirot and it names them by number, quality/direction and function/perspective. The familar sephirotic names, from Kether to Malkut, came into use with the early (12-13th century) kabbalists and are unknown to the Sepher Yetsira. Attempts to reconcile the ten sephirot-belimah and directions of the Sepher Yetsira with the kabbalist sephirotic theosophy of the Zohar have produced a number of systems of assignments.
For instance, taking the earlier Short, Long and Saadia versions as a baseline, the structure of the sephirot has been subject to revision from two directions -- from above in the order of the first four sephirot -- beginning/first and end/last and good and evil -- as with Isaac Luria's assigning Good to Kether and Evil to Malkuth -- and from below in changing the nature of Malkut from a planetary sephirot to one forming an element called "earth," a non-existent Yetziratic element and displacing the planets upward into the first four/inner court.
In general, the significance of these changes do not seem to be noticed or appreciated for their implications. In all of the early, pre-Luria versions of the Sepher Yetsira, the planets are given in the order determined by their sequence in the Hebrew alphabet: Bayt/Saturn - Ghimmel/Jupiter - Dallet/Mars - Kaf/Sun - Pay/Venus - Raysh/Mercury - Tav/Moon -- the classical order of the planets from Babylonian times and geocentric observation. Later interpretations varied the planetary/sephirotic orderings, as with the Ari's making Bayt formative of Lavanah/Moon at the fifth sephirot, Height/Above.
Suares puts the Zoharic sephirot in order with the Sepher Yetsira, from one to ten, and notes the importance of the 10th Sephirot, formed by Pay/Phay/80 and Venus/Nogah in the North, where Adam Qadmon loops the Tree of Life through Shem-El, the left, the direction of sensuous experience realized in the Sephira of Yod, duration, in the world of action.
The other issue raised by the Sepher Yetsira is where to put the Moon, since the planets begin with Saturn at the 5th Sephira and end with Venus at the 10th Sephira and the Moon is not one of the six extremities, but rather the "hidden direction" or "holy kernel" where they meet. In various kabbalistic and hermetic schemes, it appears capable of appearing
almost anywere except the 4th/1st Sephiras, which Suares indicates as the true home of the psyche.
As descriptive as the particular sephirotic name/attribute, even in formative terms, may be, it is a still a qualification of a more fundamental semantic category, probably the one in use before the Crown and the Kingdom and the one used by the Sepher Yetsira: the categories of the numbers themselves.
Formative and Zoharic Semantics in the 10 Sephirot
# Formative Zoharic Sepherot
1 Intemporal Kether Crown
2 Container Hhockmah Wisdom
3 Movement Binah Understanding
4 Resistance Gedolah Greatness
5 Life Gevurah Strength
6 Union Tipheret Beauty
7 Freedom Netzach Triumph
8 Potential Hod Glory
9 Formation Yesod Foundation
10 Existence Malkuth Kingdom
The formative categories, while less poetic, are more general and inclusive; the attributive categories are allusions to the underlying energy. There are many examples where the formative category is more useful or leads to a deeper insight into the function or structure of a Sephirot.
"Strength" is not particularly helpful in understanding the 5th Sephira, but "Life" echos on every level.
The first four sephirot begin with the permutations of Rouahh Elohim Hhaim, Breath of Elohim Alive, which result in Esch Memaim, Fire in the Waters.
The 5th Sephira is sealed twice with Yod-Hay-Waw: the two lives of YHWH. The 5th is a hinge between the inner life of the first four sephirot and the outer life of the last six.
Which is why Saturn/Shabatai must be formed there, with the contary qualities of Life and Death, and the possibility of realizing the Sabbath.
See: Sephirotic Systems.
Zoharic Sephirotic Assignments for the Ten Directions
SY # Ari Pree Yitzchak Raavad Isaac the
Blind Ramak WoC Suares
Beginning 1 Chakhm
ah Keter Chakhmah
Chakhmah Keter Da'at Keter
End 2 Binah Malkut Binah Binah Malkut Tipheret Hhokhmah
Good 3 Keter Chesed Chesed Chesed Chakhmah Hhesed Binah
Amot signifies the Mothers, of which there are three in the Hebrew alphabet, Aleph, Mem and Sheen.
Mothers
Amot
Letter/Sign
Aut
Kafoolote: Doubles
400 6 30 6 80 20
Gematria: 542
Kafoolote: Double
Kafoolote: Kaf-Phay-Waw-Lammed-Waw-Tav (20.80.6.30.6.400) begins with the same Kaf of (physical support for) material reality as Kawkabim. Here it is an actual container (20) for (unstructured) consciousness/energy (80): an organic movement (30) which is fertile (6) on both sides of structuration, Pay and Tav (400). It complements Pashootote,
which begins with unstructured states of cosmic energy and creates a cell/formation/focus for the infinite energy: Tayt at the center instead of Lammed.
The Kafoolote/Doubles are active dual energies; they focus the active environments of the Pashootote/Simples, which would otherwise evade our space-time continuum and consciousnes.
We cannot see these diagonals and we cannot even imagine them, because they bgin and end in the non-beginning and non-ending: fathomless, infinite depths of directions. As currents of energy flowing from one infinite to another, they completely evade our space-time continuum. Suares, SY, p.138
Pashootote: Pay-Sheen-Waw-Tayt-Waw-Tav (80.300.6.9.6.400) begins with unstructured states of consciousness or a superposition of probabilities (80) in cosmic movement (300) and ends in cosmic resistance (400), the same Sheen and Tav as Bereshit, where there the Yod of existence is defined between them. In Pashootote, the Yod is replaced with Waw-Tayt-Waw: a cell or formation that is fertile on both sides of structuration, evolution of physical structures and involution of consciousness.
The signs are "cells" or "environments" for the active double energies of the Planets, the Kafoolote/Messengers.
Kawkabim, the plural of Kawkab, Mercury, the messenger. The planets, collectively, are the "messengers" of a dual energy: an action (Kaf) for an action (Kaf), penetrating our bodies (Bayt) in existent (Yod) biological patterns (Mem). The planets are seen as living energies with different qualities but all sharing the function of Kawkab, bringing their "message" into consciousness. Mercury is in all the metals.
Astrological Equations in the Sepher Yetsira (Sefer Yetzirah): Book of Formation
7 Planets/Double Letters (Kawkabim)
Formative Energies of Psychological Experience
Formative Number Planet Contraries
2 Shabatai Hhaim-Mot
3 Tsedeq Shalom-Raa
4 Meadim Hhokmah-Olet
20 Hamah Osser-Oni
80 Nogah Hhan-Ki'or
200 Kawkab Zar'-Shemama
400 Lavanah Memshela-Abadot
12 Simple Autiot (Signs): Energetic Structure of the Zodiac: Active Developmental
Environments
Tole Shau Teomai Sarta Arie Betola Mozenai 'Aqara Qoshe Ghed Del Daghi
