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ence of the infinite in contrast the term ein sof describes the godhead as an infinite life force the first cause continuously sustaining all creation the zohar reads the first words of the genesis creation narrative as with the level of clarification needed beginning the ein sof created elohim god s manifestation in creation 41 at the very beginning the king made engravings in the supernal purity a spark of blackness emerged in the sealed within the sealed from the mystery of the ein sof a mist within matter implanted in a ring no white no black no red no yellow no colour at all when he measured with the standard of measure he made colours to provide light within the spark in the innermost part emerged a source from which the colours are painted below it is sealed among the sealed things of the mystery of the ein sof it penetrated yet did not penetrate its air it was not known at all until from the pressure of its penetration a single point shone sealed supernal beyond this point nothing is known so it is called reishit beginning the first word of all zohar bereshit 1 15a 1 the structure of emanations has been described in various ways sephirot divine attributes and partzufim divine faces ohr lit light spiritual light and flow names of god and the supernal torah the four worlds עוֹלָמוֹת olamot a tree of life and adam kadmon אָדָם קַדְמוֹן prehistoric human mystical palaces and the divine chariot male and female enclothed layers of reality inward holy vitality and external qlippoth קְלִיפּוֹת shells 613 channels limbs of the king and the divine souls of humankind these symbols are used to describe various levels and aspects of divine manifestation from the pnimi פנימי inner dimensions to the ḥitzoni חיצוני outer citation needed it is solely in relation to god s emanations not the ein sof itself that kabbalah uses anthropomorphic symbolism to relate psychologically to divinity kabbalists debated the validity of anthropomorphic symbolism between its disclosure as a mystical allusion and its instrumental use as an allegorical metaphor in the language of the zohar symbolism touches yet does not touch its point 42 non primary source needed sephirot edit main article sefirot scheme of descending sephirot in three columns as a tree with roots above and branches below the sephirot also spelled sefirot sing sefirah are the ten emanations and attributes of god with which he sustains the existence of the universe these emanations are regarded as aspects of god s divine nature which reveal themselves in various ways the zohar and other kabbalistic texts elaborate on the emergence of the sephirot from a state of concealed potential in the ein sof until their manifestation in the mundane world in particular moses ben jacob cordovero also known as the ramak רמ ק described the mechanism by which god emanated the details of finite reality through the ten sephirot in his work elimah rabbati 43 ten sephirot as process of creation edit according to lurianic cosmology the sephirot represent different levels of creation ten sephirot in each of the four worlds with four worlds within each of the larger four worlds each contains ten sephirot which themselves contain ten sephirot leading to an infinite number of possibilities they emanate from the creator to facilitate the creation of the universe 44 the sephirot are considered revelations of the creator s ratzon lit will 45 they should not be understood as ten different gods but as ten different ways the one god reveals his will through emanations it is not god who changes but the ability to perceive god that changes citation needed ten sephirot as process of ethics edit in the 16 17th centuries kabbalah was popularised through a new genre of ethical literature related to kabbalistic meditation divine creation through the ten sephirot is an ethical process they signify aspects of morality lovingkindness is possibly founded upon the moral justification of chesed and gevurah is the moral basis of justice with both mediated by mercy rachamim however these pillars of morality become immoral when taken to extremes when lovingkindness becomes extreme it can lead to sexual depravity and a lack of justice against the wicked when justice becomes extreme it can result in torture the murder of innocents and unfair punishment citation needed tzadikim צַדִּיקִים righteous ones sing tzadik ascend the ladder of sephirot by doing acts of righteousness if there were no tzadikim the blessings of god would become completely hidden and creation would cease to exist while real human actions are the foundation יְסוֹד yesod foundation of this universe מַלְכוּת malkuth kingdom they must be accompanied by the conscious intention of compassion compassionate actions are often impossible without faith אֱמוּנָה emunah meaning trusting that god always supports them even when god seems hidden clarification needed ultimately it is necessary to show compassion to oneself as well as to share compassion with others this selfish enjoyment of god s blessings but only to empower oneself to assist others is an important aspect of restriction and is considered a kind of golden mean in kabbalah corresponding to the sefirah of adornment תִּפְאֶרֶת tiferet beauty which is part of the so called middle column of sephirot citation needed the ramak wrote tomer devorah date palm of deborah in which he presents an ethical teaching of judaism in the kabbalistic context of the ten sephirot the tomer devorah became a foundational part of the musar literature 46 partzufim edit main article partzufim the most esoteric idrot אִדְרָוֹת lit assemblies or sections of the zohar make reference to hypostatic male and female partzufim פַּרְצוּף lit faces or personas sing partzuf displacing the sephirot the partzufim of god are anthropomorphic personalities based on pardes ic and midrashic narratives lurianic kabbalah places these at the centre of existence whereas earlier kabbalah placed sephirot at its centre in light of contemporary cognitive perspectives partzuf symbols can be understood as representing jungian archetypes of the collective unconscious reflecting a psychologised progression back to the infinite ein sof or the unconscious to jung 47 better source needed descending spiritual worlds edit main articles four worlds and seder hishtalshelus medieval kabbalists believed that all things are linked to god through these emanations making all levels in creation part of one great gradually descending chain of being through this any lower creation reflects its particular roots in supernal divinity kabbalists agreed with the divine transcendence described by contemporary jewish philosophy but as only referring to the ein sof the unknowable and impersonal godhead kabbalists reinterpreted the theistic philosophical concept of creatio ex nihilio kabbalah replaced god s creative act with panentheistic continual self emanation from a metaphysical ayin אַיִן ʾayin nothingness complemented by יֵשׁ yesh lit somethingness which they argued sustains all spiritual and material realms and wears them as successively more corporeal garments veils and condensations of divine immanence together the heavens form the divine persona anthropos the emanations of the ein sof divide into four worlds as they come into being ʾaṣilût אֲצִילוּת lit closeness or nearness or presentness berîʾâ בְּרִיאָה creation yĕṣîrâ יְצִירָה formation ʿăśîyâ עֲשִׂיָּה action a fifth world ʾāḏām qadmon אָדָם קַדְמוֹן primordial human is often excluded due to its sublimity clarification needed citation needed hasidic thought extends the divine immanence of kabbalah by holding that god is all that really exists all else being completely undifferentiated from god s perspective this view can be defined as acosmic monistic panentheism according to this philosophy god s existence is higher than anything this world can express yet he includes all things in this world within his divine reality in perfect unity so that creation effected no change in him at all this paradox as seen from dual human and divine perspectives is dealt with at length in chabad texts 48 origin of evil edit amulet from the 15th century theosophical kabbalists especially luria censored contemporary practical kabbalah but allowed amulets by sages 49 kabbalah has a unique theology of theodicy and the broader philosophical problem of evil in the views of some kabbalists this conceives evil as a quality of god asserting that negativity is integral to the essence of the absolute in this view it is conceived that the absolute needs evil to be what it is i e to exist 50 foundational texts of medieval kabbalah situated evil as the material output of the sitra achra סִטְרָא אַחְרָא sitrā ʾaḥrā other side with its parallel being all that is holy the evil forces at work in the material realm are called qlippoth in kabbalah qlippoth conceal the holy and derive subsistence from it however they also protect it by limiting its revelation to the material world scholem termed this element of the spanish kabbalah a jewish gnostic motif in the sense that evil and holy are dual powers he also argued that spanish kabbalists placed the root of evil within the ten sephirot arising from an imbalance in gevurah 51 gevurah is necessary for the universe s existence as it counterposes chesed restricting divine lovingkindness to vessels i e the universe and forming the four worlds however if humans sin actualising impure judgement within their soul the supernal gevurah is reciprocally empowered over chesed introducing disharmony among the sephirot in the divine realm and exile from god the demonic realm though illusory in its origin becomes the apparent realm of impurity in material creation in the zohar the sin of adam and eve who embodied adam kadmon actually took place in the spiritual realms not the material realm of genesis 3 52 their sin was that they separated the tree of the knowledge of good and evil ten sephirot within malkuth representing divine immanence from the tree of life within it ten sephirot within tiferet representing divine transcendence this introduced the false perception of duality into lower creation external qlippot nurtured from holiness and an adam belial of impurity 53 in lurianic kabbalah evil originates from a primordial shattering of the sephirot of god s persona before creation of the four worlds which is mystically represented by the eight kings of edom and the derivative of gevurah the kings died before any king reigned in israel from genesis 36 54 in the divine view from above within kabbalah emphasised in hasidic panentheism the appearance of duality and pluralism below dissolves into the absolute monism of god psychologising evil 55 the mystical task of the tzadik in the zohar is to reveal the concealed monad and absolute good and to convert bitterness into sweetness darkness into light quote needs citation role of humankind edit this section may be confusing or unclear to readers in particular this section is confusing because it compresses specialized mystical concepts hebrew terminology and historical references into dense prose without clear definitions or connections readers encounter unfamiliar terms eg mitzvot and kavanot abstract ideas eg theurgic power and supernal divine manifestations and figures eg nachmanides and joseph karo all at once the rapid shifts between jewish and christian kabbalah midrashic and talmudic hermeneutics and hasidic popularization overwhelm non specialists leaving them unable to distinguish the mystical framework from its practical implications please help clarify the section there might be a discussion about this on the talk page july 2026 learn how and when to remove this message joseph karo s role as both legalist and mystic underscores kabbalah s spiritualisation of normative jewish observance kabbalah gives humankind the central role in creation as humans souls and bodies correspond to the supernal divine manifestations in christian kabbalah this schema was universalised to describe harmonia mundi or the harmony of creation within humankind 56 to normative judaism it presented a novel and profound spiritualisation of religious practice while the kabbalistic framework represented a fundamentally innovative yet conceptually continuous development vis à vis mainstream midrashic and talmudic hermeneutics the emerging kabbalah accentuated and revitalized the conservative traditions of judaism during the middle ages despite its broad esotericism kabbalah assigned a central role to the observance of traditional mitzvot מִצְוֹת commandments sing מִצְוָה mitzvah in spiritual creation regardless of whether the practitioner possessed specialized knowledge the combination of normative jewish worship and observance with elite mystical kavanot כַּוָּנוֹת intentions sing כַּוָּנָה kavanah endowed them with theurgic power however sincere observance by ordinary adherents particularly through the hasidic popularisation of kabbalah could compensate for a lack of esoteric expertise many prominent kabbalists including legal authorities such as nachmanides and rabbi joseph karo author of the shulchan aruch also played leading roles in jewish legal scholarship citation needed medieval kabbalah offered textual and theological explanations for each biblical mitzvah and their role in harmonizing the supernal divine flow uniting masculine and feminine forces clarification needed citation needed with this the feminine aspect of the divine is drawn from exile back into the ein sof the 613 commandments are embodied in the organs and soul of humans lurianic kabbalah incorporates this into the broader schema of jewish messianic rectification of exiled divinity jewish mysticism in contrast to divine transcendental and rationalist explanations for jewish observance gave immanent providential cosmic significance to the mundane activities of humankind s daily life as well as the spiritual role of jewish observance in particular citation needed levels of the soul edit building on kabbalah s conception of the soul abraham abulafia s meditations included the inner illumination of the human form 57 kabbalah posits that the human soul has three elements nephesh נֶפֶשׁ lit selfness ruach רוּחַ rûaḥ lit wind or spirit and neshamah נְשָׁמָה breath 58 the nephesh is found in all humans and enters the physical body at birth it is the source of one s physical and psychological nature the next two parts of the soul are not implanted at birth but can be developed over time their development depends on the individual s actions and beliefs they are said to only fully exist in people awakened spiritually a common way of explaining the three parts of the soul is as follows 59 nephesh the lower part or animal part of the soul it is linked to instincts and bodily cravings this part of the soul is provided at birth ruach the middle soul the spirit it contains the moral virtues and the ability to distinguish between good and e...