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The soul of a butcher who eats treyf meat becomes the soul of a black crow. The soul of a dishonest khazn becomes the soul of a dog. Because his prayer was as pleasing to the Lord as a dog’s bark. The soul of an informer becomes that of parrot. Because he acted like a parrot: spoke the wrong things at the wrong time to the wrong people."
PDF image of a public domain book, for use at Wikipedia and Wikisource: Solomon Ibn Gabirol, The Improvement of the Moral Qualities (Tikkun Middot ha-Nefesh). Medieval Hebrew translation by Rabbi Judah Ibn Tibbon in 1167. This edition was published in 1869.
In kabbalah, the divine soul (נפש האלקית ; nefesh ha'elokit) is the source of good inclination, or yetzer tov, and Godly desires.. The divine soul is composed of the ten sefirot from the side of holiness, and garbs itself with three garments of holiness, namely Godly thought, speech and action associated with the 613 commandments of the Torah.
The only Hebrew word traditionally translated "soul" (nephesh) in English-language Bibles refers to a living, breathing conscious body, rather than to an immortal soul. [4] In the New Testament, the Greek word traditionally translated "soul" (ψυχή) "psyche", has substantially the same meaning as the Hebrew, without reference to an immortal ...
Hasidic thought explores the role of the Sephirot, Divine emanations of Kabbalah, in the internal experience of spiritual psychology. Kochos/Kochot haNefesh (Hebrew: כוחות הנפש from nephesh-"soul"), meaning "Powers of the Soul", are the innate constituent character-aspects within the soul, in Hasidic thought's psychological internalisation of Kabbalah.
The primary meaning of the term נפש is 'the breath of life' instinct in the nostrils of all living beings, and by extension 'life', 'person' or 'very self'. There is no term in English corresponding to nephesh, and the (Christian) ' soul ', which has quite different connotations is nonetheless customarily used to translate it.
Partzufim or Partsufim (Hebrew: פרצופים, singular partzuf, Hebrew: פרצוף), 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. [1]
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...