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The immense revelation of the Divine would nullify them in their source, as the light of the sun inside the sun itself. In the second section of the Tanya by Schneur Zalman of Liadi , the Hasidic Panentheism of the Baal Shem Tov , the founder of Hasidism, is systematically explained in philosophical terms.
Two levels of Divine Unity are explained, that paradoxically are both true perspectives. From God's perspective, in comparison to the unchanging Divine Infinity, all of Creation is literally as if it did not exist Acosmism.
This is represented by a Higher Bittul-"Bittul Hametsiyas" "Nullification of Essence" of the light of the sun inside the orb of the sun itself.
This is called the "Upper Divine Unity". From this perspective, Creation does exist, but is continuously dependent on receiving its Divine lifeforce that constantly brings it into being from nothing.
In our World, this constant, total dependence for the existence of everything on the Divine creative light is hidden.
In the spiritual Worlds of Creation, it is revealed, but they still lack true "Bittul" nullification , as the souls and angels in those realms have some self-awareness, albeit totally nullified to God.
In the Chain of Four Worlds , the first realm, the World of Atzilus , is not yet considered a Creation, but rather an emanation of supernal Divinity.
It is characterised by the higher Nullification of Essence. The three lower realms of Beriah , Yetzirah and Asiyah are considered created realms as they only possess different levels of the lower Nullification of Ego.
This explanation of the spiritual meanings of the different Hebrew names of God of the Tetragrammaton and Elokim, gives the Kabbalistic reason why the lower name "Elokim" Divine immanence is universally used in the Creation account in the beginning of Genesis , with the multiple phrases on each day:.
In Kabbalah, going back to the Scriptural commentary of Nachmanides , the 7 Days of Creation are understood to symbolically refer to the 7 Emotional revelations of the Sefirot , each one called a "day".
These Hebrew sayings themselves, are explained in Kabbalah to be the creative channels of the Sephirot in activating Creation.
Only after Genesis recounts its first narrative of Creation, with the beginning of its second account, does it use the higher, essential, Divine name of the Tetragrammaton Divine transcendence.
Here it combines both names, as both are involved in Creation. Later on, when God speaks to Moses, the name of God used is only the transcendent Tetragrammaton.
In the second account of Creation:. According to the Kabbalistic and Hasidic explanation, the ability to Create Ex nihilo something from nothing can only come from the Divine essence Ein Sof , which is referred to by the Tetragrammaton.
Nonetheless, the light to create existence must be constricted through the name Elokim. This process is referred to in this second account of Creation.
Sovev means "surrounding" and Mimalei means "filling". The geometric associations of these adjectives are metaphorical. Kabbalah describes two types of light that emanate in Creation.
It descends through the Seder hishtalshelut Chain of Worlds , representing Divine transcendence in each level.
It could be revealed in a blessing or miracle above the vessels and limitations of that realm. Souls in their essence transcend the body and all the Worlds.
Similarly, as the Zohar states that God is totally united with his Torah , the Torah is inherently transcendent in all Worlds, and each World studies it according to their mystical level of perception.
This is the light that descends immanently to every level of the Chain of Worlds, itself creating every spiritual and, ultimately, physical vessel of each World.
It undergoes the innumerable concealments and contractions of the second Tzimtzumim. Hasidic thought sees the ultimate advantage of this lower light, because the ultimate purpose of Creation lies in this lowest realm.
Hasidism therefore rejected Jewish asceticism , seeking to utilise and mystically transform the physical into spirituality, through dveikus cleaving to God.
Hasidic thought likewise describes another, higher type of miracle that is immanently invested within the physical laws of this World, without breaking them.
Only a higher source rooted in the Divine essence , beyond infinite-finite duality, could unite the infinite encompassing light of Sovev within the limited invested light of Mimalei.
These terms are equivalent to the parallel notions of Makif "Outer" and Pnimi "Inner" , taught in Hasidic philosophy.
In the words of the Alter Rebbe :. And the aspect of Ohr Makif is that which is unable to enter into the vessel at all because of the greatness of its light, and remains above the vessel, in an aspect of makif.
And it is also the aspect of igul , as it surrounds the head and the feet as one and this is the aspect of direct makif that never enters the vessel.
Hasidism relates the esoteric spiritual structures of Kabbalah to their inner dimensions in the consciousness and perception of man. This is found in the Hasidic idea of dveikus mystical fervour.
It seeks an inner response to the Jewish mystical tradition. In the Sephirot , for example, Hasidic thought focuses on the inner motivational soul within each Sephirah, and its parallel in the spiritual psychology of man.
A descending light is a Divine emanation "from above". It is metaphorically called "masculine waters" and "an arousal from Above" in Kabbalah, based on the verses in Genesis about the Upper and Lower Waters:.
And the evening and the morning were the second day. The descent of masculine waters can be a free expression of the Sephirah of Hesed Kindness , which has the essential nature to give Divine blessing in an unlimited way, without considering whether the vessels of the Creation are worthy.
Hesed is counterbalanced by Gevurah Judgement , that measures and withholds the blessing according to the worth and capacity of the vessel.
More commonly, the descent of direct light is in response to the ascent from below of reflected light. This "arousal from below", the ascent of "feminine waters", is the spiritual illumination created by each person through meritorious ethical or ritual mitzvot Jewish observances.
While Kabbalah offered radical theosophical cosmic explanations of Judaism , it remained inherently conservative. The metaphysical doctrines of Kabbalah support and deepen normative Jewish observance.
Kabbalah, especially the new teachings of Isaac Luria in the 16th Century, taught the cosmic power of each person to affect and rectify the Divine scheme of Creation.
In Lurianic Kabbalah, the ultimate Tikkun is dependent on each individual fulfilling their own unique tasks in Creation, through the mitzvot.
This affect would occur whether the person was aware of the deeper meanings or not. The great delight the illumination of the ascending feminine waters causes in the Heavenly realms Four Worlds , leads to the reciprocal Divine response of descending blessing and light in the Masculine waters.
This gives the inherent metaphysical Kabbalistic structure of the traditional Jewish belief of "Reward and Punishment", incorporated in Maimonides ' Jewish Principles of Faith.
The Kabbalistic explanation puts these external categories in an inner scheme of Divine loving-kindness.
An example given in Kabbalah of the dynamics of "masculine" and "feminine" waters, is found in the yartzheit date of passing and birthdays of three central figures in the Jewish mystical tradition.
The 18th of Elul, 12 days before Rosh Hashanah , is a central mystical date in the personal preparations of teshuvah return to God for the upcoming "Days of Awe".
A central component of the teachings of the Maharal was the concept of Divine paradox, above intellect.
This prepared the way for the Hasidic movement , that sought the inner expression in Hasidic philosophy of the Kabbalistic tradition. Kabbalah teaches that the yarthzeit of a Tzaddik righteous person causes the spiritual revelation and ascent of their life's spiritual service, the ascent of the "feminine waters" the Tzaddik illuminated.
Anyone who attaches themselves to the teachings and influence of the Tzaddik receives from their illumination and blessing on the yartzheit.
In the Kabbalistic scheme, this "arousal from below" elicited the "arousal of God from above" to descend "masculine waters" by the descent of the souls on this date, later on, of the Baal Shem Tov and Schneur Zalman of Liadi.
Kabbalah finds an allusion to the deeper aspects of this structure, including the essence of the different spiritual teachings of these three figures, in a Scriptural verse that relates to the mystical meaning of the 18th of Elul.
Galilean Meron. The Tetragrammaton transcendence creates through it. Kabbalistically, in Israel the concealment is less severe. From Wikipedia, the free encyclopedia.
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Unsourced material may be challenged and removed. Mainstream displacement of rationalism with Kabbalah. Selective influence on Western thought.
Mysticism after Spanish expulsion. Mystics of 16th-century Safed. Popular Kabbalistic Mussar. Mysticism in religious Zionism.
Academic interest in Jewish mysticism. Non-Orthodox interest in Jewish mysticism. Kabbalistic reasons for the Mitzvot. Main article: Ein Sof.
Main article: Tzimtzum. Main article: Sephirot. Main article: Merkabah. See also: Ayin and Yesh. Book also printed as appendix supplement in Bilingual English Tanya , Kehot pub.
God's attributes of Kindness, Judgement, Mercy and so forth, could only be manifested in their fulfillment by being experienced by the Creation.
Nonetheless, this is not an absolute reason for Creation, as the Sephirot bring no completion to the perfect Ein Sof Divine essence.
This explanation relates only to the Divine Will Keter , which emanated the Sephirot. In Hasidic philosophy , the different mystical and philosophical Jewish explanations for the purpose of Creation are compared such as in a systematic study by Menachem Mendel Schneersohn.
The ultimate reason it gives is that "God desired a dwelling place in the Lower Worlds ". According to Hasidut, this desire is rooted in the innermost dimensions of Keter , above intellect, and "about a desire one cannot ask questions".
It is called a desire to imply that God did not need to enact Creation, because if He did, then there would ultimately be a reason for Creation, potentially able to be understood in intellect.
It may become available to hear directly on the website of his organisation Gal Einai, or become available to buy through the site in CD format.
Categories : Jewish theology Kabbalah Sephirot Hebrew words and phrases Kabbalistic words and phrases. Hidden categories: Articles needing additional references from March All articles needing additional references Articles containing Hebrew-language text.
Namespaces Article Talk. Views Read Edit View history. This latter method ensures coherence with the units of energy.
Defining a unit for resistance that is coherent with units of energy and time in effect also requires defining units for potential and current.
It is desirable that one unit of electrical potential will force one unit of electric current through one unit of electrical resistance, doing one unit of work in one unit of time, otherwise all electrical calculations will require conversion factors.
Some early definitions of a unit of resistance, for example, defined a unit resistance as one quadrant of the Earth per second.
The absolute-units system related magnetic and electrostatic quantities to metric base units of mass, time, and length.
These units had the great advantage of simplifying the equations used in the solution of electromagnetic problems, and eliminated conversion factors in calculations about electrical quantities.
However, the centimeter-gram-second, CGS, units turned out to have impractical sizes for practical measurements.
Various artifact standards were proposed as the definition of the unit of resistance. In Werner Siemens — published a suggestion for a reproducible resistance standard in Poggendorffs Annalen der Physik und Chemie.
However, this unit was not coherent with other units. One proposal was to devise a unit based on a mercury column that would be coherent — in effect, adjusting the length to make the resistance one ohm.
Not all users of units had the resources to carry out metrology experiments to the required precision, so working standards notionally based on the physical definition were required.
In , Latimer Clark — and Sir Charles Bright — presented a paper at the British Association for the Advancement of Science meeting  suggesting that standards for electrical units be established and suggesting names for these units derived from eminent philosophers, 'Ohma', 'Farad' and 'Volt'.
The BAAS in appointed a committee including Maxwell and Thomson to report upon standards of electrical resistance. The B.
The error was significant for preparation of working standards. Although called "legal", this standard was not adopted by any national legislation.
The "international" ohm was recommended by unanimous resolution at the International Electrical Congress in Chicago. The international ohm is represented by the resistance offered to an unvarying electric current in a mercury column of constant cross-sectional area This definition became the basis for the legal definition of the ohm in several countries.
In , this definition was adopted by scientific representatives from several countries at the International Conference on Electric Units and Standards in London.
By the end of the 19th century, units were well understood and consistent. Definitions would change with little effect on commercial uses of the units.
Advances in metrology allowed definitions to be formulated with a high degree of precision and repeatability.
The mercury column method of realizing a physical standard ohm turned out to be difficult to reproduce, owing to the effects of non-constant cross section of the glass tubing.
Various resistance coils were constructed by the British Association and others, to serve as physical artifact standards for the unit of resistance.
The long-term stability and reproducibility of these artifacts was an ongoing field of research, as the effects of temperature, air pressure, humidity, and time on the standards were detected and analyzed.
Artifact standards are still used, but metrology experiments relating accurately-dimensioned inductors and capacitors provided a more fundamental basis for the definition of the ohm.
Since the quantum Hall effect has been used to define the ohm with high precision and repeatability.
The quantum Hall experiments are used to check the stability of working standards that have convenient values for comparison. As W represents the watt , the SI unit of power , this can lead to confusion, making the use of the correct Unicode code point preferable.
This is the British standard BS code. It is used in many instances where the value has a decimal place.
For example, 5. This method avoids overlooking the decimal point, which may not be rendered reliably on components or when duplicating documents.
From Wikipedia, the free encyclopedia. This article is about the SI derived unit. For other uses, see Ohm disambiguation. This article needs to be updated.
The reason given is: it needs to reflect the redefinition of the SI base units , which came into effect on May 20, Please update this article to reflect recent events or newly available information.
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