Sepher Rezial Hemelach

from beginning to end, and especially at its center, the Torah continuously expresses this formal pattern, an elaborate structure, carefully centered around both the infinite and the impermanent, around God and death, around change and that which is beyond change; in short, around the great flow of being that is God’s very name. 2.

In the first instance, the dispersion of Moses in every generation (itpashṭuta de-moshe be-khol dara we-dara) signifies the capability of every Jew to expand his or her consciousness (da‘at) to the point of being assimilated within the divine and to draw down the infinite light into the world.42 However, the righteous sages, the “eyes of the congre

the talmudic dictum that one must get so inebriated on Purim that it is no longer possible to discern the difference between “cursed is Haman” and “blessed is Mordecai.”49 Just as the consumption of wine on the physical plane brings about the nullification of the senses (biṭṭul ha-ḥushim), so, in the spiritual plane, the disclosure of secrets can l

This system of ten divine forces, however, was seen by some rationalist Jewish philosophers as highly problematic, for it seemed to contradict the pure monotheism which had become the defining feature of Jewish theology. So defenders of the mystical tradition often took great pains to clarify that these ten were really just different aspects of The