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Ohr
''Ohr'' ("Light" (ヘブライ語:אור); plural: ''Ohros/Ohrot'' "Lights" (ヘブライ語:אורות)) is a central Kabbalistic term in the Jewish mystical tradition. The analogy of physical light is used as a way of describing metaphysical Divine emanations. ''Shefa'' ("Flow" (ヘブライ語:שפע) and its derivative, ''Hashpoah'' "Influence" (ヘブライ語:השפעה)) is sometimes alternatively used in Kabbalah, a term also used in Medieval Jewish Philosophy to mean Divine influence, while the Kabbalists favour ''Ohr'' because its numerical value equals ''Raz'' ("mystery").〔"Let there be Light" (Genesis 1:3) becoming "Let there be Mystery/Concealment", "for Raz and Ohr are one thing" - Zohar 1:140a and Zohar Hadash Genesis:8d. Quoted with further citations in ''Mystical Concepts in Chassidism'', Jacob Immanuel Schochet, Kehot publications, chapter 1. Book also printed as appendix supplement in Bilingual English ''Tanya'', Kehot pub.〕 It is one of the two main metaphors in Kabbalah for understanding Divinity, along with the other metaphor of the human soul-body relationship for the Sephirot.〔''Mystical Concepts in Chassidism'', Kehot pub., chapter 1 "Anthropomorphism and Metaphors": (i Anthropomorphism, ii The Man-Metaphor, iii The Light-Metaphor)〕 The metaphorical description of spiritual Divine creative-flow, using the term for physical "light" perceived with the eye, arises from analogous similarities. These include the intangible physicality of light, the delight it inspires and the illumination it gives, its apparently immediate transmission and constant connection with its source. Light can be veiled ("Tzimtzum"-constrictions in Kabbalah) and reflected ("an ascending light from the Creations" in Kabbalah). White light divides into 7 colours, yet this plurality unites from one source. Divine light divides into the 7 emotional Sephirot, but there is no plurality in the Divine essence. The term ''Ohr'' in Kabbalah is contrasted with ''Ma'ohr'', the "luminary", and ''Kli'', the spiritual "vessel" for the light.
As a metaphor it also has its limitations. Divinity can only be understood from analogous comparisons to the spacial and temporal phenomena we understand. Once these images are grasped, Kabbalah stresses the need to then attempt to transcend them by understanding their deficiencies. Among the limitations of the central metaphor of "light" are the physical inability of the luminary to withhold its radiance, the fulfilment of purpose the light gives the luminary, and the categorical differentiation between the source and its light. For God, the Creation metaphorically "arose in the Divine Will"〔The expression in the Tanya.〕 and was not impelled. The emanation of Creation fills no lack in the perfection of God.〔According to Isaac Luria the reason for the Creation was in order for the Sephirot to be fulfilled. God's attributes of Kindness, Judgement, Mercy and so forth, could only be manifested in their fulfillment by being experienced by the Creation. Nonetheless, this is not an absolute reason for Creation, as the Sephirot bring no completion to the perfect Ein Sof (Divine essence). This explanation relates only to the Divine Will (Keter), which emanated the Sephirot. In Hasidic philosophy, the different mystical and philosophical Jewish explanations for the purpose of Creation are compared (such as in a systematic study by Menachem Mendel Schneersohn). The ultimate reason it gives is that "God desired a dwelling place in the Lower Worlds". According to Hasidut, this desire is rooted in the innermost dimensions of Keter, above intellect, and "about a desire one cannot ask questions". It is called a desire to imply that God did not need to enact Creation, because if He did, then there would ultimately be a reason for Creation, potentially able to be understood in intellect.〕 The distinction between the Divine light (beginning with the ''Ohr Ein Sof'' - the primordial "Infinite Light", and subsequently the 10 Sephirot emanations) and the Divine Source (the Ein Sof "Infinite") appears only relative to Creation. From God's perspective, Scripture states "For I, the Eternal, I have not changed".〔Malachi 3:6.〕 From the perspective of God's self-knowledge, the emanations remain completely united and nullified to their source. This answers early Rabbinic criticism of dualism in Kabbalah. The term in Kabbalah and Hasidic philosophy for this nullification is ''Bittul''. In daily spiritual life (Dveikus) it inspires the mystical humility of nullification of the ego.
==The ''Ohr Ein Sof'' - The Infinite Light==
(詳細はKabbalah describes 10 Sephirot (The 10 Divine emanations or attributes), that reveal the unknowable Godhead to the creations and channel the creative life-force to all levels of existence. However, these 10 attributes of God do not represent the Divine essence. The Kabbalists differentiated between the manifestations of God (forms of "light"), and their origin in the Divine essence (the "Luminary"). This difference overcame the criticism that they were introducing plurality into the pure Monotheism of Judaism. Kabbalistic texts take great care to emphasise this difference, and warn against anthropomorphising the subtle descriptions of Kabbalah in human terms. To avoid such heresies, the historical transmission of Kabbalah was traditionally restricted to direct teaching in close circles.
As well as the 10 "lights" of God encapsulated in the Sephirot, Kabbalah also describes a more primordial light that shines from the ''Ein Sof'' (Infinite) itself. This light, the origin of all Creation, and all lower lights, is called the "''Ohr Ein Sof''" ("The light of the Infinite", or alternatively, itself "The Infinite Light"). The Kabbalistic and Hasidic masters ask the question of how there can be a revelation of God, in the ''Ohr Ein Sof'', before Creation. Surely, there can be "no king without a people". Before Creation, there could be no being to behold a revelation of Divine light. The ''Ohr Ein Sof'' is a form of Divine self-knowledge, and through God knowing Himself, He created everything, with its subsequent historical unfolding, and its ultimate purpose in the innermost Divine Will.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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