Present and discuss the interpretation in the Kabbalistic tradition of one or more passages from the Hebrew Bible.

The element of mysticism in Judaism is that which is commonly referred to as kabbala. Kabbalah is an area of Judaism that seeks to - as much as is humanly attainable - comprehend the inner workings of God through analyzing the commandments of God, and the books of Jewish ancestry. The Torah is Jewish law. This refers to oral law and orthodox texts such as the Hebrew Bible (Tanakh) or the first 5 books of the Old Testament. The Zohar is considered the most authoritative text of Kabbalah and is primarily concerned with the teachings found in the Torah. Kabbalah contains a organization for analyzing the emanations of God and that is called the decade sefirot. The Zohar aims to decipher much of the rules and regulations set down in the Torah, a good deal development the ten sefirot, in order to expose another level of meaning hidden within. Kabbalah often uses these sefirot to analyze passages found in the Tanakh. Kabbalah also determines strictly the concept that God can not be thinking of in images. This belief is supported in the Tanakh. To combat using images in thought, Kabbalah is strong in its use and depth psychology of numbers.

God has made limited understanding and knowledge of God practicable by creating a farming of hanhaga(Leiberman 2000:2).



This is a place for interaction between humans and God - for humans sake, bounded and defined. It is within the realm of hanhaga that the only acceptable name for God (who is ineffable), Ein Sof is found. Ein Sof means without end, and it is from Ein Sof that the ten sefirot emanate (Leiberman 2000:2).

The first of the ten Sefirot is keter, aptly translated as the big top (Leiberman 2000:3). Keter is a cause but is never an effect. It does not follow from anything...

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