Free Kabbalah Course - Kabbalah Education Center, Bnei Baruch Every Wednesday for 12 Weeks 1) Introduction To Kabbalah What is (and is not) Kabbalah? 2) Where Did You Come From? The ultimate contradiction about having a Creator: If there is a Creator that’s all good and loving, then why is there so much suffering? 3) Who Are You? How do you perceive reality? 4) Where Do Your Thoughts & Desires Come From? The Kabbalistic allegory about the host and the guest and how it relates to you.Three approaches to your thoughts & desires:1) Unconsciously being under their control, 2) Suppressing them, 3) Rising above them.How can you make a change? 5) The Language of Kabbalah: Roots and Branches What is the most common misconception about what the Bible and other Kabbalistic texts describe? 6) How To Make World Peace A Reality Humanity’s globalization and today’s global crisis explained by Kabbalah.How to use nature’s examples to model a perfect existence for humanity.Why have all attempts toward a peaceful existence among humanity failed? 11) Special Q&A Session
Tree of life (Kabbalah) The Tree of Life, or Etz haChayim (עץ החיים) in Hebrew, is a classic descriptive term for the central mystical symbol used in the Kabbalah of esoteric Judaism, also known as the 10 Sephirot. Its diagrammatic representation, arranged in 3 columns/pillars, derives from Christian and esoteric sources and is not known to the earlier Jewish tradition.[citation needed] The tree, visually or conceptually, represents as a series of divine emanations God's creation itself ex nihilo, the nature of revealed divinity, the human soul, and the spiritual path of ascent by man. In this way, Kabbalists developed the symbol into a full model of reality, using the tree to depict a map of Creation. The symbolic configuration of 10 spiritual principles (11 can be shown, of which - Keter and Da'at are interchangeable), From the Renaissance onwards, the Jewish mystical concept was adopted by some esoterically inclined Christians as well as some Hermeticists. In Zoroastrianism: In Buddhism:
Gilgul Gilgul/Gilgul neshamot/Gilgulei Ha Neshamot (Heb. גלגול הנשמות, Plural: גלגולים Gilgulim) describes a Kabbalistic concept of reincarnation. In Hebrew, the word gilgul means "cycle" and neshamot is the plural for "souls." Souls are seen to "cycle" through "lives" or "incarnations", being attached to different human bodies over time. History of the concept of Gilgul in Jewish thought[edit] The notion of reincarnation, while held as a mystical belief by some, is not an essential tenet of traditional Judaism. Among well known Rabbis who rejected the idea of reincarnation are Saadia Gaon, David Kimhi, Hasdai Crescas, Yedayah Bedershi (early 14th century), Joseph Albo, Abraham ibn Daud and Leon de Modena. The idea of gilgul became popular in Jewish folk belief, and is found in much Yiddish literature among Ashkenazi Jews. Jewish process of Gilgul in Kabbalah[edit] Expression of Divine compassion[edit] Spiritual dimension of all Creations[edit] Above-conscious root of Gilgul[edit]
Judaism Judaism (from the Latin Iudaismus, derived from the Greek Ἰουδαϊσμός, and ultimately from the Hebrew יהודה, Yehudah, "Judah";[1][2] in Hebrew: יהדות, Yahadut, the distinctive characteristics of the Judean ethnos)[3] is the religion, philosophy and way of life of the Jewish people.[4] Judaism is a monotheistic religion, with the Torah as its foundational text (part of the larger text known as the Tanakh or Hebrew Bible), and supplemental oral tradition represented by later texts such as the Mishnah and the Talmud. Judaism is considered by religious Jews to be the expression of the covenantal relationship God established with the Children of Israel.[5] Judaism includes a wide corpus of texts, practices, theological positions, and forms of organization. Judaism claims a historical continuity spanning more than 3,000 years. Defining character and principles of faith Defining character Glass platter inscribed with the Hebrew word zokhreinu - remember us Core tenets 13 Principles of Faith:
Derinkuyu Derinkuyu is a town and district of Nevşehir Province in the Central Anatolia region of Turkey. According to 2010 census, population of the district is 22,114 of which 10,679 live in the town of Derinkuyu.[3][4] The district covers an area of 445 km2 (172 sq mi),[5] and the average elevation is 1,300 m (4,265 ft), with the highest point being Mt. Ertaş at 1,988 m (6,522 ft). Located in Cappadocia, Derinkuyu is notable for its large multi-level underground city (Derinkuyu Underground City), which is a major tourist attraction. The historical region of Cappadocia, where Derinkuyu is situated, contains several historical underground cities, carved out of a unique geological formation. They are not generally occupied. History[edit] See also[edit] Notes[edit] References[edit] External links[edit] Coordinates:
Solomon's Temple Because of the religious sensitivities involved, and the politically volatile situation in Jerusalem, only limited archaeological surveys of the Temple Mount have been conducted. No excavations have been allowed on the Temple Mount during modern times. An Ivory pomegranate mentions priests in the house of YHWH, and an inscription recording the Temple's restoration under Jehoash have appeared on the antiquities market, but the authenticity of both has been challenged and they remain the subject of controversy. The Temple according to the Bible[edit] In an artistic representation, King Solomon dedicates the Temple at Jerusalem (painting by James Tissot or follower, c. 1896–1902) Architectural description in the Bible[edit] Several temples in Mesopotamia, many in Egypt, and some of the Phoenicians are now known. The detailed descriptions provided in the Tanakh are the sources for reconstructions of its appearance. Most Holy Place[edit] The color scheme of the veil was symbolic. Hekhal[edit]
Raghuvaṃśa Raghuvamsa (Sanskrit: रघुवंश, Raghuvaṃśa) is a Sanskrit mahakavya (epic poem) by the most celebrated Sanskrit poet Kalidasa. It narrates, in 19 sargas (cantos), the stories related to the Raghu dynasty, namely the family of Dilipa and his descendants up to Agnivarna, who include Raghu, Dasharatha and Rama. The earliest surviving commentary written on the work is that of the 10th-century Kashmirian scholar Vallabhadeva.[1] The most popular and widely available commentary, however, is the Sanjivani, written by Mallinatha (ca.1350-1450). Geographical and historical references[edit] The warrior Raghu leads a military expedition to Transoxiana. He defeats and subjugates local people along the way (presumably on his march through Central Asia) until he reaches the Vankshu, as the ancient Indians called the Oxus River. After crossing the Oxus, Raghu and his army encountered the Kambojas, an ancient Indo-Scythian people often mentioned in Indian texts. Metres used in the epic[edit] See also[edit]
Book of Enoch The older sections (mainly in the Book of the Watchers) are estimated to date from about 300 B.C., and the latest part (Book of Parables) probably was composed at the end of the first century B.C.[2] It is wholly extant only in the Ge'ez language, with Aramaic fragments from the Dead Sea Scrolls and a few Greek and Latin fragments. For this and other reasons, the traditional Ethiopian belief is that the original language of the work was Ge'ez, whereas non-Ethiopian scholars tend to assert that it was first written in either Aramaic or Hebrew; E. Isaac suggests that the Book of Enoch, like the Book of Daniel, was composed partially in Aramaic and partially in Hebrew.[3]:6 No Hebrew version is known to have survived. The authors of the New Testament were familiar with the content of the story and influenced by it:[4] a short section of 1 Enoch (1 En 1:9) is quoted in the New Testament (Letter of Jude 1:14–15), and is attributed there to "Enoch the Seventh from Adam" (1 En 60:8). Peter H.