Kabbalah Dictionary
I have begun working on a dictionary which will define essential terms of the Kabbalah as well as provide a Kabbalistic and allegorical meaning for most of the words in the Torah (Books of Moses). This is an on going project which I contribute to whenever I get the opportunity and inclination to do so. Check back regularly to see new words being added.
א
א -
The letter Alef
א - The letter Alef
is the first letter of the Hebrew alphabet and corresponds to the numeral one
and thereby expresses an innate Oneness of Singularity. The letter itself has
no sound as Oneness has no inherent expression of its own. The
Sages teach that the alef is composed of two yod’s
separated by a vav. Thus the alef has an expanded numerical value
of twenty-six, which is also the gematria of YHVH. This indicates
that the Oneness of the Divine is both Transcendent and Immanent
simultaneously. The alef appears as the first letter of
the word Elohim (אֱלהִים), which is a Divine title that represents
the potency of the powers which ordered Creation itself.
The pictorial representation of the alef is
a bull or an ox. Oxen are a symbol of the taming of natural forces thus the alef
symbolizes creative energy and the vital principle of all living creatures.
Consider that within the whole of every living thing resonates the principle
life force of the alef. This is the Divine within everything. Alef
is the unthinkable life-death, abstract principle of all that is and all that
is not.
The alef is always itself and never itself.
It is ever recurring, though never the same. Alef creates, it is
creation, it is not created, yet it exists. It has no existence because all
existence is continuous. It has no memory, having no past. It has no purpose, having
no future. If one retains it, it remains retained. It breaks down resistances,
though resistances are never broken by it. Without these, alef does not
become manifest. Without alef, there would be nothing at all. Such is
the image of the alef. Alef itself is beyond all consciousness,
human or cosmic. The image of alef is only an image, for alef
belongs neither to time nor to space. Alef is beyond the realm of our
thought, beyond the reach of our mind.
אהרן (Aaron/Aharon)
אהרן (Aaron/Aharon) – The elder brother of
Moses (Moshe) of the Tribe of Levi. The name Aaron means
‘illuminator’ or ‘enlightener’ and Aaron corresponds with the Sefirah of Hod which
represents the concrete mind within each of us. Moses is Aaron’s counterpart
who corresponds to the Sefirah of Netzach and
represents the abstract mind within us. In the Torah narrative Aaron speaks on
behalf of his brother Moses as Moses is incapable of communicating the higher
Divine ideal. Likewise the abstract mind (Netzach)
cannot focus on the mundane of the here and now and only thinks in terms of
generalities. The concrete mind (Hod)
focuses the abstract image into a solidified and specific category. Abstract
language is said to include terms that refer to entities other than physical
objects and events, for example, “justice” and “freedom” as opposed to terms
that refer to actual physical things, like “chair” and “car”. Abstract language
also includes indirect uses of language, such as metaphors and figures of
speech. For example, a concrete thinker would interpret “People who live in
glass houses should not throw stones” to refer literally to breakable panes of
glass. An abstract thinker, in contrast, would understand that the figure of
speech means that people who have faults of their own should not criticize
others.
The Aaronic mind can be used for good or for evil
in that Aaron stands as a Priest before the Divine but also Aaron was swayed by
the people (inner forces) to worship the Golden Calf. This indicates that the
concrete mind relates to the material realm as Aaron related to the Egyptians and
later to the mixed multitude and this could be to its detriment if the concrete
mind becomes ensnared by the mundane and loses its focus on spiritual
advancement.
מטה-אהרן (Aaron’s
Staff)
מטה-אהרן (Aaron’s Staff) – The staff
of Aaron is typically seen as synonymous with the staff of Moses. The Midrash
states that this staff was made of sapphire and weighed 40 se’ah
(10.70 lbs.). This staff is said to have had the first letters of each of the
plagues which smote Egypt inscribed upon it and it was later used as a royal
scepter by each of the Monarchs of Israel. The staff disappeared at the
destruction of the Temple but it is believed it will return with the advent of
the Mashiach when
the Monarchy is resumed.
Let’s examine the details of this staff to
determine its precise imagery:
· The staff of Aaron was
constructed of sapphire which is a deep blue and the color blue represents truth.
Thus the staff can be seen as a euphemism for spiritual truth.
· The engraved letters
representing the plagues demonstrate truth as an acquisition of the life which
has overcome the material-based reality of Egypt (restricted consciousness).
The plagues each represent a metaphysical quality of opposition that has to be
overcome in an individual’s life.
· The weight 40 se’ah is
likewise significant as it indicates that one has developed a readiness to
enter a state of higher consciousness which is indicated by the truth that this
staff represents. The number 40 represents this state of development in the
Biblical narrative such as when Moses sojourned upon the mountain (elevated
consciousness) for 40 days, and the Hebrews spied out the Promised Land for 40
days, etc. The number 40 represents the highest state of truth or consciousness
as it indicated the 4 worlds of 10 Sefirot (i.e.
4 x 10 = 40).
· Once this highest level
of consciousness/truth is attained then the level of Mashiach is
acquired (Messianic Consciousness).
The
Staff of Aaron further corresponds to the spinal cord within a person which is
also the middle pillar of truth and equilibrium of the 10 Sefirot. At
moments of great spiritual awakening this staff blossoms/flowers in the
awakening of the pineal gland and pituitary body which leads to a great
awakening of inner power.
אב (Ab)
אב (Ab/Av) – Ab means 'father' and designates the partzuf of the sefirah of Chockmah. It
is the first spark of primordial Intelligence or Consciousness which desires to
"know" and the only agency through which it can "know"
something is through the manifestation of Binah
(Imma/mother). It is through the
feminine principle of Binah that the
masculine principle of Chockmah
becomes a true Father and through "knowing" Imma it impregnates its potential within Binah (Imma) and
subsequently Binah gives birth
through the womb of Da'at
(Understanding) to the first-born Son (Tiferet).
In the method of the Notariakon the
word 'Ab' stands for the two words Imma-Ben בן - אמא. Imma
(Binah) and Ben (Tiferet) are in the
Father (Chockmah) as these two
potencies are latent and concealed being the essential reality or the cause of
existence.
אבד (Abad)
אבד (Abad/Avad) – A term
used in the Torah to designate destruction, perishing, lost, annihilated, etc.
In Kabbalistic terms this verb is viewed in a positive sense as it communicates
the spiritual process of subjugating the carnal desires of the lower animal
soul. For example, this word appears in a narrative of conflict between Israel
(higher spiritual nature) and the nations/goyim (lower carnal thoughts and
desires) in Bamidbar (Numbers) 21:30: "But
we have cast them down, Heshbon (city of Sihon which represents carnal boldness) is ruined (אבד) as far as Dibon (wasting
away, languishing), Then we have laid
waste even to Nophah (boastful, tempestuous), Which reaches to Medeba (understanding, discernment)." In
the context of this narrative the King Sihon,
representing carnal boldness, attacked Israel without provocation and Israel
fought back and destroyed (Abad)
Heshbon, Dibon, Nophah, all the way to Medeba. By understanding the essential
meaning behind all of these nouns (places and persons) involved in this
narrative it is easily discerned that the inner meaning of the text is speaking
of a struggle between the higher and lower natures and their battle over the
consciousness of man. Whenever we advance spiritually (Israel) it is common to have thoughts and desires which invade the
mind in an effort to topple the spiritual Kingdom within. In sheer zealousness
for our state of being (Israel) we
lash out and destroy (Abad) anything
that opposes our freedom. Abad
therefore designates a state of involution that precedes our own next step of
evolution.
אבדון (Abaddon)
אבדון (Abaddon/
Avadon) - Abaddon is from the
root word אבד (Abad) – see previous entry. This word appears six times
in the Hebrew Bible and designates “a place of destruction” and is commonly
paired with the term She’ol in four of its occurrences. The Zohar
relates that when a person in life separates themselves from the Light of Truth
and defiles themselves they enter a conscious state of Gehenna (Hell) in
both life and death. Gehenna is not a place per se but a state of
being. A person experiencing Gehenna is experiencing the Hell that they
have created for themselves as each person throughout the course of their own
life builds an imprisoning construct which is crafted from their own
psychological constructs which were formed via the tools of their thought,
speech and action. Whenever a person passes from the physical life they undergo
Hell in the sense that they experience every dynamic of their misdeed via their
thought, speech and action. This experience is incredibly intense but is
necessary to purge the soul of these impurities so that it may subsequently
ascend to a state of consciousness wherein unity with the upper benevolence
awaits. The Zohar states that this Hell (Gehenna) exists in multiple
levels and that the lowest two levels of Gehenna are She’ol and Abaddon.
In She’ol a soul is still purged level by level but in Abaddon a
soul is not capable of purging. This is typically seen as a soul who has
defiled itself repeatedly from one incarnation to another without making
progress for its own spiritual development. Abaddon is a place wherein
this soul loses its inherent sense of self- it loses its individuation. At the
time of the rectification of all souls the souls which were in Abaddon
are rectified but not as the personality they existed as in life rather they
become subsumed into the Infinite Essence of Singularity and from our
perspective these souls cease to exist. It is the annihilation of the soul’s
individuated consciousness but not of the soul itself.
אבדה (Abedah)
אבדה (Abedah/Aveidah) –
From the root of אבד (Abad) – see previous
entry. Abedah is a feminine noun which is used in the Torah to describe
something which has been lost. Consider this words occurrence in Shemot (Exodus) 22:9: "For all
manner of trespass, whether it is for ox, for ass, for sheep, for raiment, or
for any manner of lost thing (אבדה) which another challenges to be his, the cause of both
parties shall come before the judges..." In humanity’s development many people are
experiencing dislocation and confusion about their roles in society, their
family and even themselves. To them it may appear that their former roles,
values, and relationships are no longer valid. They question the purpose of
their lives and everything that once had meaning for them. This is an inner
challenge to the sense of self which is rooted in material possessions. This
challenge and feeling of something being lost (Abedah) brings us to judgment. Judgment takes on many forms in life
but the overall intention of any process of judgment is to gather the unrefined
states of our consciousness and to refine and to transmute them into uplifting
and helpful forces in our spiritual life. This process in Kabbalah is referred
to as the journey from mochin d'katnut
(restricted consciousness) to the more evolved state of mochin d'gadlut (expanded consciousness).
אבי (Abi)
אבי (Abi/Avi) – A form of
the Hebrew term for father and forms the basis of many Hebrew names. It is the
name of the daughter of Zechariah and King Hezekiah's mother (Melachim II - 2 Kings 18:2) and she is
referred to as Abiyah in Divrei Hayamim (2 Chronicles 29:1). The
name Abi signifies the attachment to
the objective knowledge of the Father Principle (Chockmah) and the openness of the soul as a vessel which contains
such Divine Knowledge.
אביאל (Abiel)
אביאל (Abiel/Aviel) – Abiel comes from the two Hebrew words אב Ab
and אל El.
Together they form the name Abiel,
meaning: 'El is my Father.' El is synonymous with the sefirah of Chesed (Mercy)
and represents the benevolent force of permissiveness which gives forth of the
Divine plenty upon the whole of existence. The combination of El/Chesed with Ab, which is Chockmah,
represents the compassionate side of the masculine aspect operating within
existence. It allows for mankind to raise himself to equanimity with the
Creator via Chesed being developed
within human consciousness as the quality of altruism. This altruistic and
benevolent stage of development is a prerequisite to authentic spiritual
development. To forsake the principle of altruism is to violate the Torah and
to deny the Creator as it states in Iyov
(Job) 6:14. The prophet Hosea summarizes the importance of Chesed/altruism beautifully when he asserted: "The problem is that there is no loyalty, no
Chesed, no country of people knowing the Creator. There is only perjury and
lies, murdering, thieving, adultery, violence with way too much bloodshed"
(Hosea 4:1-2).
אביאסף (Abiasaph)
אביאסף (Abiasaph/Avi’asaph) – From the roots אבי (Abi) and אסף (Asaph) and meaning, ‘remover of
reproach,’ and ‘father of gathering.’ Abiasaph (Exodus 6:24) and his two
brothers were the original sons of Korah and these men refused to join in the
rebellion of their father setting them apart as righteous individuals content
with their estate in life. Abiasaph is utilized as a type of the righteous who
actively pursue the Divine Mind instead of deviating to follow after the carnal
mind and its base desires which impedes spiritual development. Korah represents
the dominance of the carnal mind and Abiasaph represents the rebellion of the
Soul and its embrace of the Divine Mind. Resultantly the name Abiasaph
indicates that those who turn from carnality and materialism to strive towards
the Divine Mind will be gathered unto the Wisdom of Chockmah (Father),
which is the Divine Mind in itself.
אביב (Abib)
אביב
(Abib/Aviv) – In the Torah the first month of the ecclesiastical calendar is
called Abib and is synonymous with the modern month of Nisan on the Jewish
calendar and the months of March/April on the Gregorian calendar. Abib means
sprouting, budding, green ears and represents the ripening of barley in Israel
at the beginning of the spring season. The Torah states: “This month (the
month of Abib - Nisan) shall be for you the first of the months" (Exodus
12:2). It was in the month of Abib that the Hebrews made their exodus from
Egypt (Rosh Hashanah 11a) and it is in this month that Jews around the
world celebrate Passover (Pesach). The Hebrew months are oriented around the
theme of the constellations of the Zodiac and Abib/Nisan is associated with the
sign of Aries. This association is significant as it was in the months of Aries
(Abib) that the Akeidah occurred (Exodus Rabbah 15:11) wherein
Abraham took to sacrifice his son Isaac and was restrained from doing so and
commanded to offer up the ram (Aries). Kabbalistically Abib represents a period
of time which is associated with the end of an old cycle (lower consciousness
of Egypt) and the beginning of a new cycle evolving in the context of spiritual
freedom and expression.
0 comments: