|The Sefirot in Kabbalah|
Tiferet (Hebrew : תִּפְאֶרֶתTip̄ʾereṯ, in pausa: תִּפְאָרֶת Tip̄ʾāreṯ, lit. 'beauty, glory, adornment') alternatively Tifaret, Tiphareth, Tifereth or Tiphereth, is the sixth sefira in the kabbalistic Tree of Life. It has the common association of "Spirituality", "Balance", "Integration", "Beauty", "Miracles", and "Compassion".
In the Bahir it states: "Sixth is the adorned, glorious, delightful throne of glory, the house of the world to come. Its place is engraved in wisdom as it says 'God said: Let there be light, and there was light.'"
Tiferet is the force that integrates the Sefira of Chesed ("Kindness") and Gevurah ("Strength, also called Din, "Judgement"). These two forces are, respectively, expansive (giving) and restrictive (receiving). Either of them without the other could not manifest the flow of Divine energy; they must be balanced in perfect proportion by balancing compassion with discipline. This balance can be seen in the role of Tiferet, wherein the conflicting forces are harmonized, and creation flowers forth. Tiferet also balances Netzach and Hod in a similar manner. In that case Hod can be seen as the intellect where Netzach is seen as emotion.
The Name of God associated with Tiferet is Adonay Eloah. The Archangel of this sphere is Raphael. Malakhim (messengers) are the Angelic order associated with Tiferet, and the planetary/astrological correspondence of Tiferet is the sun. The Qliphah of Tiferet is represented by the demonic order Thagirion, ruled by the Archdemon Belphegor. The symbol associated with this sphere is a majestic King.
Tiferet also occupies a place on the middle pillar, and can be seen as a lower reflection of Kether, as well as a higher reflection of Yesod and Malkuth. Tiferet relates to the Sun, and as such, it takes a central place in the lower face of the Tree of Life, much in the same manner that the Sun is at the center of the Solar System. It is not the center of the universe, as one could perhaps argue Kether to be, but rather it is the center of our local astronomical system. Nonetheless, it is the Sun that gives light and life, even though it did not create itself. Tiferet can be seen as a metaphor for these same attributes.
Tiferet is unique amongst the Sephirot as it is connected to all the other Sephirot (except Malkuth) via the subjective paths, be they conscious or less conscious. Its position down the center between Keter and Yesod indicates to many Kabbalists that it is somewhat of a "converting" Sephirot between form (Yesod) and force (Keter). In other words, all crossing over the middle path via Tiferet results in a reversed polarity. The law of conservation, valid both for energy and mass, tends to corroborate this – in all cases of energy transmutation, as it may happen in the transmission of gifts and goods from parents to their children, a sacrifice is necessary so a new form may be born.
Tiferet is the middle of the tree. Five Sefirot surround it: above are Chesed at the right (south) and Gevurah at the left (north), and below are Netzach at the right, Hod at the left, and Yesod directly below. Together these six are a single entity, Zer Anpin, which is the masculine counterpart of the feminine sefira Malkuth. In certain contexts, Tiferet alone represents all the sefirot of Zer Anpin, so that the entire tree appears with only five sefirot: Keter, Chochmah, Binah, Tiferet, and Malkhut.
In both the Jewish and Hermetic trees of life, Tiferet has eight paths, leading (counterclockwise) to Keter (through Daat), Binah, Gevurah, Hod, Yesod, Netsach, Chesed, and Chokmah.
Tiferet can be also a variation of the word "Tifarah" and in Modern Hebrew used in Israel is translated as "Glory" (from God – "Elohim, Adonay).
Hod is the eighth sephira of the Kabbalistic Tree of Life.
Keter also known as Kether, is the topmost of the sephirot of the Tree of Life in Kabbalah. Since its meaning is "crown", it is interpreted as both the "topmost" of the Sephirot and the "regal crown" of the Sephirot. It is between Chokhmah and Binah and it sits above Tiferet. It is usually given three paths, to Chokhmah, Tiferet and Binah.
Sefirot, meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms. The term is alternatively transliterated into English as sephirot/sephiroth, singular sefirah/sephirah, etc.
In the branch of Jewish mysticism known as Kabbalah, Daʻat or Da'ath is the location where all ten sefirot in the Tree of Life are united as one.
Ein Sof, or Eyn Sof, in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's term, "the Endless One". Ein Sof may be translated as "unending", "(there is) no end", or infinity. It was first used by Azriel, who, sharing the Neoplatonic belief that God can have no desire, thought, word, or action, emphasized by it the negation of any attribute. Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"-limitation). It is the origin of the Ohr Ein Sof, the "Infinite Light" of paradoxical divine self-knowledge, nullified within the Ein Sof prior to creation. In Lurianic Kabbalah, the first act of creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there. In Hasidic Judaism, the Tzimtzum is only the illusionary concealment of the Ohr Ein Sof, giving rise to monistic panentheism. Consequently, Hasidism focuses on the Atzmus divine essence, rooted higher within the Godhead than the Ein Sof, which is limited to infinitude, and reflected in the essence (etzem) of the Torah and the soul.
Chokmah is the Biblical Hebrew word rendered as "wisdom" in English Bible versions.
Binah is the third sephira on the kabbalistic Tree of Life. It sits on the level below Keter, across from Chokhmah and directly above Gevurah. It is usually given four paths: from Keter, Chokhmah, to Gevurah and Tiphereth.
Gevurah or Geburah, is the fifth sephirah in the kabbalistic tree of life, and it is the second of the emotive attributes of the sephirot. It sits below Binah, across from Chesed and above Hod.
Yetzirah is the third of four worlds in the Kabbalistic Tree of Life, following Atziluth and Beri'ah and preceding Assiah. It is known as the "World of Formation".
Netzach is the seventh of the ten Sefirot in the Jewish mystical system of Kabbalah. It is located beneath Chesed ('loving-kindness'), at the base of the "Pillar of Mercy" which also consists of Chochmah ('wisdom'). Netzach generally translates to 'eternity', and in the context of Kabbalah refers to 'perpetuity', 'victory', or 'endurance'.
Malkuth, MalkhutMalkhuth or Malchus, is the tenth of the sefirot in the Kabbalistic Tree of Life.
Yesod is a sephirah or node in the kabbalistic Tree of Life, a system of Jewish philosophy. Yesod, located near the base of the Tree, is the sephirah below Hod and Netzach, and above Malkuth. It is seen as a vehicle allowing movement from one thing or condition to another. Yesod, Kabbalah, and the Tree of Life are Jewish concepts adopted by various philosophical systems including Christianity, New Age Eastern-based mysticism, and Western esoteric practices.
The Tree of Life is a diagram used in Kabbalah and various other mystical traditions. It usually consists of 10 or 11 nodes symbolizing different archetypes and 22 lines connecting the nodes. The nodes are often arranged into three columns to represent that they belong to a common category.
In Kabbalistic and Hasidic philosophy, seder hishtalshelut or hishtalshelut refers to the chain-like descent of spiritual worlds (Olam/Olamot) between God and Creation. Each spiritual world denotes a complete realm of existence, resulting from its general proximity or distance to divine revelation. Each realm is also a form of consciousness reflected in this world through the psychology of the soul.
Ze`ir Anpin is a revealed aspect of God in Kabbalah, comprising the emotional sephirot attributes: Chesed, Gevurah, Tiphereth, Netzach, Hod and Yesod.
The Four Worlds, sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.
Partzufim/Partsufim, meaning "Divine Personas", are particular reconfigured arrangements of the ten sefirot, divine attributes/emanations of Kabbalah. Each partzuf is thus a configuration of disparate entities into a harmonious unit. The names of the partzufim are derived from the Zohar, the foundational text of Kabbalah. There, they are synonymous terms for the sefirot. Their full doctrinal significance emerged in 16th century Lurianic Kabbalah with reference to the cosmic processes of Tohu and Tikun, "Chaos and Rectification."
Patach Eliyahu, also called Petihat Eliyahu HaNavi, is an Aramaic, Kabbalistic discourse from the introduction to Tikunei Zohar 17a. It is named after its initial words, where it is attributed to Elijah the Prophet. Considered a foundational text of Kabbalah, Patach Eliyahu is known for enumerating and summarizing the sefirot, corresponding them to parts of the body, and describing the infiniteness and uniqueness of God.
Yichudim is a specific form of Jewish meditation in Kabbalistic Jewish mysticism, especially denoting the complete meditative method developed by Isaac Luria (1534–1572). The term Yichud is found in Halakha, denoting male-female "seclusion". In the esoteric anthropomorphism in Kabbalah, Yichudim denote unifications between male and female Divine aspects in the supernal sephirot.
The path of the flaming sword is a concept in Kabbalah which represents the order which the 10 sefirot were created in.