The Enigma of the Number Seven in Kabbalistic Tradition
In the mystical tradition of Kabbalah, the number seven, esp. holds profound significance, symbolizing completion and spiritual perfection. The mystery of the number seven is deeply interwoven with the concept of the Jubilee, a time of emancipation and divine grace that occurs every 50 years, after seven cycles of seven years.
The Kabbalistic interpretation of the number seven is multifaceted, representing various aspects of creation and divine manifestation. It is associated with the seven lower Sephirot of the Tree of Life, which correspond to the attributes through which the Ein Sof (the Infinite) interacts with the physical world. These Sephirot are Chesed (kindness), Gevurah (strength), Tiferet (beauty), Netzach (eternity), Hod (glory), Yesod (foundation), and Malchut (sovereignty).
— Micah Issitt (A59/2014), Hidden Religion (pg. 10)
“God made man straight, and yet he seeks so many machinations.” The nature of the human mind is to think straight—hence our affinity for the straight edge ruler. But, the natural world, by its very nature, is curved. As the sages tell us, “there are no squares in nature”—sorry, your straight edge simply does not cut it when it comes to quantifying natural phenomenon. So obviously, following this interpretation, the machinations sought are all meant to capture nature in its act.
And this is where the transcendental number π comes in. π represents the most basic intermediate spanning the gap between the human mind and nature’s curves. π allows us to within any degree of accuracy to translate a curve into a straight line. Take the circle with radius r. No squares in nature, in fact we can say that there are almost no regular polygons in nature. So, regardless of how many sides in your regular polygon, you cannot use it to measure the circumference of the curved circle. But, you can come close. And approximating this relationship between the straight and the curved is indeed the story of the number π.
Histories can be told from a number of difference perspectives. The story of π has been told a number of times, but mostly from the perspective of discovery. Even the story of π from the perspective of traditional Jewish sources has been told. Here we offer a fresh point of view, one that can only come from the psychologistic and mystical air of the inner dimension of the Torah. We are going to tell the story of π from the perspective of its remainder.
Geometrically, π’s remainder is the discrepancy between dividing the circumference by 3 and getting the value of its diameter. Numerically, it represents the part of π that runs on forever and ever after the decimal point.
~Reflections of the above were gleaned from https://inner.org/torah_and…/mathematics/story-of-pi-1.php
Rabbi Shimon bar Yochai, a revered sage and mystic, is said to have revealed the esoteric teachings of the Zohar, the foundational work of Kabbalistic literature. Within the Zohar, the themes of liberation and redemption are recurrent, and the attainment of the Jubilee is seen as a cosmic event that brings about spiritual renewal and universal harmony.
Rav Yehuda Ashlag, who founded the Kabbalah Centre, and the translator and commentator of the Zohar, also known as Baal HaSulam, further expounded on the principles of peace and unity in his writings. He emphasized the importance of spiritual development and the transformation of individual consciousness to achieve global harmony and peace. His teachings suggest that the path to world peace lies in the elevation of human consciousness and the realization of the interconnectedness of all creation.
The Jubilee, as described in the Zohar, is not merely a temporal event but a state of being that can be attained through the study and application of Kabbalistic wisdom. It represents the ultimate freedom from material bondage and the illusions that separate us from the divine source.
In the context of Web 3.0 and the digital age, the principles of Kabbalah can be seen as a metaphor for the interconnected networks that bind us together. The idea of a global community united in the pursuit of higher knowledge and understanding resonates with the vision of a new era of Meta social awareness.
As we approach the 50th Jubilee, the teachings of Rabbi Shimon bar Yochai and Rav Yehuda Ashlag remind us of the transformative power of spiritual insight and the potential for a collective awakening to a more harmonious and enlightened existence.
The original Zohar, as a text, is a treasure trove of mystical knowledge, offering insights into the nature of reality and the path to spiritual enlightenment. While the physical text itself is not available in PDF format, the essence of its teachings continues to inspire seekers of truth and wisdom across generations.
In conclusion, the depper mysteries of the number seven in Kabbalah are each gateways to understanding the deeper truths of our existence. It invites us to explore the realms of the spirit, to seek unity within diversity, and to aspire towards the ultimate Jubilee of the soul.
: Jewish Virtual Library
: Chabad.org
: Kabbalah.info
: Kabbalah.info
ZOHAR – METZORA (That you may know)
52. On their way, Rabbi Elazar opened the discussion, saying: “And Jacob went on his way, and angels of Elohim met him” (Beresheet 32:2). “And Jacob went on his way,” MEANING that he was going towards his father. Come and behold: all the time that Jacob was with Laban, the Holy One, blessed be He, did not speak with him. Although it is written: “And Hashem said to Jacob, ‘Return to the land of your fathers and to your kindred'” (Beresheet 31:3), this was only at the very end, when he was about to depart from Laban. After leaving him, the angels came and met him and accompanied him on his way.
53. Come and behold: it is written, “met him,” but it should have said, ‘He met angels of Elohim,’ SINCE IT WAS JACOB WHO MET THEM. What is the meaning of, “met him?” HE EXPLAINS: They came to combine with him. HE asks: What does this mean? HE ANSWERS: They came from the side of Gvurah, as it is written, “Angels of Elohim,” AND GVURAH IS CALLED “ELOHIM.” JACOB saw Angels of Mercy coming from another side. Then both the ANGELS OF Judgment and THOSE OF Mercy combined with him, FOR JACOB IS REFERRED TO AS THE CENTRAL COLUMN, WHICH INCLUDES WITHIN IT THE LEFT AND THE RIGHT, MERCY AND JUDGMENT.