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Ein Sof
''Ein Sof'', or ''Ayn Sof'' (, Hebrew: אין סוף), in Kabbalah, is understood as God prior to his self-manifestation in the production of any spiritual realm, probably derived from Ibn Gabirol's term, "the Endless One" (''she-en lo tiklah''). ''Ein Sof'' may be translated as "no end", "unending", "there is no end", or infinity.〔(morfix online dictionary )〕 It was first used by Azriel ben Menahem, 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 Hasidism, the Tzimtzum is only 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. ==Explanation== The ''Zohar'' explains the term "Ein Sof" as follows: In other words, "Ein Sof" signifies "the nameless being." In another passage the ''Zohar'' reduces the term to "Ein" (non-existent), because God so transcends human understanding as to be practically non-existent.〔''Zohar'', ib. part iii. 288b〕 In addition to the ''Sefer Yetzirah'' and the ''Zohar'', other well-known explications of the relation between Ein Sof and all other realities and levels of reality have been formulated by the Jewish mystical thinkers of the Middle Ages, such as Isaac the Blind and Azriel. Judah Ḥayyaṭ, in his commentary ''Minḥat Yehudah'' on the ''Ma'areket Elahut,'' gives the following explanation of the term "Ein Sof":
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