#beriah

[irrevasazim]

🔮 A Four Page Primer ✨

The significance of the Page is often overlooked in the tarot. As the youngest members of their courts the role the messenger plays is easily eclipsed by their elders, but as the Earthy quality of their suit their humble endeavor is the most important job in the castle. In this tidbit we explore the connection the Pages have to the divine and the message they provide from the heavens. Tarot featured Rider Tarot by Arthur Edward Waite & Pamela Colman Smith Music Provided by ‪‪RingingPyramid‬ Come join your friendly neighborhood Satanist for a tarot reading LIVE on Twitch evenings 7PM-11PM EST

[morellocheri]

Fuyuki is a professional Beriah hater smh

[talonabraxas]

Jacob’s Ladder—Tree of Life Talon Abraxas

The Tree of Life (Kabbalah ) is derived from the Flower of Life. In Hebrew, it is a mystical symbol within the Kabbalah of esoteric Judaism used to describe the path to God. It is an arrangement of ten interconnected spheres (called sephiroth, meaning ‘spheres’), which represent the central organizational system of the Jewish Kabbalistic tradition or ‘cosmology’ of the Kabbalah.

The Tree of life is considered to be a map of the universe and the psyche, the order of the creation of the cosmos, and a path to spiritual illumination.

The ten spheres represent the ten archetypal numbers of the Pythagorian system. There are said to be 32 paths on the Tree of Life. The first 10 are the Sefiroth (not including Daat). The remaining 22 correspond to the lines or channels of energy that join the Sefiroth together. Each of these, in turn, corresponds to one of the 22 letters of the Hebrew alphabet.

The Crown (‘Kether’ in Hebrew): the Creator Himself.

Wisdom (‘Chokhmah’): Divine reality/revelation; the power of Wisdom.

Understanding (‘Binah’): repentance/reason; the power of Love.

Mercy (‘Chesed’): grace/intention to emulate God; the power of vision.

Strength (‘Gevurah’): judgment/determination; the power of Intention.

Beauty (‘Tiferet’): symmetry/compassion; the power of Creativity.

Victory (‘Netzach’): contemplation/initiative/persistence; the power of the Eternal Now.

Splendour (‘Hod’): surrender/sincerity/steadfastness; the power of Observation.

Yesod (‘Foundation’): remembering/knowing; the power of Manifesting.

Kingdom (‘Malkuth’): physical presence/vision and illusion; the power of Healing.

Kabbalistic tree of life

The Kabbalistic tree of life has evolved over time. Its basic design is based on descriptions given in the Sefer Yetsirah, or Book of Creation, and expanded upon in the enourmous Kabbalistic text Zohar, the book of Splendour. The ten sephira, similar to the Norse tree of life, are divided into four realms:

Atziluth: the realm of the supernal, beyond which is the ain, or no-thing.

Beriah: the creative world, of archetypes and ideals.

Yetsirah: the world of formation.

Assiah: manifest creation, the material world.

Tree of Life does not only speak of the origins of the physical universe out of the unimaginable, but also of man’s place in the universe. Since man is invested with Mind, consciousness in the Kabbalah is thought of as the fruit of the physical world, through whom the original infinite energy can experience and express itself as a finite entity. After the energy of creation has condensed into matter it is thought to reverse its course back up the Tree until it is once again united with its true nature.

Thus the Kabbalist seeks to know himself and the universe as an expression of God, and to make the journey of Return by stages charted by the Sephiroth, until he has come to the realization he sought.

[mybeautifulchristianjourney]

Jacob’s Journey to Egypt

So Israel set out with all that he had, and when he came to Beersheba, he offered sacrifices to the God of his father Isaac. And that night God spoke to Israel in a vision: “Jacob, Jacob!” He said.

“Here I am,” replied Jacob.

“I am God,” He said, “the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down with you to Egypt, and I will surely bring you back. And Joseph’s own hands will close your eyes.”

Then Jacob departed from Beersheba, and the sons of Israel took their father Jacob in the wagons Pharaoh had sent to carry him, along with their children and wives. They also took the livestock and possessions they had acquired in the land of Canaan, and Jacob and all his offspring went to Egypt.

Jacob took with him to Egypt his sons and grandsons, and his daughters and granddaughters—all his offspring.

Now these are the names of the sons of Israel (Jacob and his descendants) who went to Egypt: Reuben, Jacob’s firstborn.

The sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman.

The sons of Levi: Gershon, Kohath, and Merari.

The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan.

The sons of Perez: Hezron and Hamul.

The sons of Issachar: Tola, Puvah, Job, and Shimron.

The sons of Zebulun: Sered, Elon, and Jahleel.

These are the sons of Leah born to Jacob in Paddan-aram, in addition to his daughter Dinah. The total number of sons and daughters was thirty-three.

The sons of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

The children of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah.

The sons of Beriah: Heber and Malchiel.

These are the sons of Jacob born to Zilpah—whom Laban gave to his daughter Leah—sixteen in all.

The sons of Jacob’s wife Rachel: Joseph and Benjamin.

Manasseh and Ephraim were born to Joseph in the land of Egypt by Asenath daughter of Potiphera, priest of On.

The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

These are the sons of Rachel born to Jacob—fourteen in all.

The son of Dan: Hushim.

The sons of Naphtali: Jahzeel, Guni, Jezer, and Shillem.

These are the sons of Jacob born to Bilhah, whom Laban gave to his daughter Rachel—seven in all.

All those belonging to Jacob who came to Egypt—his direct descendants, besides the wives of Jacob’s sons—numbered sixty-six persons. And with the two sons who had been born to Joseph in Egypt, the members of Jacob’s family who went to Egypt were seventy in all.

Now Jacob had sent Judah ahead of him to Joseph to get directions to Goshen. When Jacob’s family arrived in the land of Goshen, Joseph prepared his chariot and went there to meet his father Israel. Joseph presented himself to him, embraced him, and wept profusely.

Then Israel said to Joseph, “Finally I can die, now that I have seen your face and know that you are still alive!”

Joseph said to his brothers and to his father’s household, “I will go up and inform Pharaoh: ‘My brothers and my father’s household from the land of Canaan have come to me. The men are shepherds; they raise livestock, and they have brought their flocks and herds and all that they own.’

When Pharaoh summons you and asks, ‘What is your occupation?’ you are to say, ‘Your servants have raised livestock ever since our youth—both we and our fathers.’ Then you will be allowed to settle in the land of Goshen, since all shepherds are detestable to the Egyptians.” — Genesis 46 | The Reader’s Bible (BRB) The Reader’s Bible © 2020 by Bible Hub and Berean Readers Bible. All rights Reserved. Cross References: Genesis 4:2; Genesis 12:2; Genesis 13:7-8; Genesis 15:1; Genesis 21:14; Genesis 25:20; Genesis 28:15; Genesis 29:29; Genesis 34:40; Genesis 35:23; Genesis 41:45; Genesis 43:30; Genesis 44:27; Genesis 45:10; Genesis 47:1; Genesis 47:2-3; Exodus 1:5; Exodus 6:14-15; Exodus 8:26; Numbers 1:38; Numbers 26:12; Numbers 26:15; Numbers 26:23; Numbers 26:26; Numbers 26:44; Numbers 26:48; Numbers 26:57; Joshua 24:4; 2 Samuel 20:1; Matthew 1:3; Luke 15:20; Acts 7:14-15

Genesis 46 Chapter Summary - Jacob's Journey to Egypt

[santoschristos]

Four Worlds in Kabbalah

The Four Worlds are the comprehensive categories of Spiritual Realms in Kabbalah in the descending chain of Existence. The concept of “Worlds” denotes the emanation of creative Lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable Tzimtzumim.

Atziluth (אֲצִילוּת), meaning World of Emanation. On this level the light of the Ein Sof (Infinite Divine “Without End”) radiates and is still united with its source. This supernal revelation therefore precludes the Souls and Divine Emanations in Atzilus from sensing their own existence. In Atzilus the 10 Sephiroth emerge in revelation, with Chochma (Wisdom) dominating, all is nullification of Essence to Divinity, not considered created and separate. The last Sephirah Malchut (Kingdom) is the “Divine Speech” of Genesis 1, through which lower Worlds are sustained.

Beri'ah (בְּרִיאָה), meaning World of Creation. On this level is the first concept of Creatio ex Nihilo, however without yet shape or form, as the creations of Beriah sense their own existence, though in nullification of being to Divinity. Beriah is the realm of the “Divine Throne”, denoting the Sephiroth configuration of Atzilus descending into Beriah like a King on a Throne. The Sephirah Binah (Understanding) predominates, Divine intellect. Also called the “Higher Garden of Eden”. The Highest Ranking Angels are in Beriah.

Yetzirah (יְצִירָה), meaning World of Formation. On this level the created being assumes shape and form. The emotional Sephiroth Chesed to Yesod predominate, the souls and angels of Yetzirah worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah. This ascent and descent channels the Divine vitality down through the Worlds, furthering the Divine purpose. Therefore, in Yetzirah are the main angels, such as Seraphim, denoting their burning consummation in Divine emotion. Also called the “Lower Garden of Eden”.

Assiah (עֲשִׂיָּה), meaning World of Action. On this level the creation is complete, differentiated and particular, due to the concealment and diminution of the Divine vitality. However, it is still on a spiritual level. The angels of Asiyah function on the active level, as the sephirah Malchut (fulfilment in Kingship) predominates. Below spiritual Asiyah is Asiyah Gashmi (“Physical Asiyah”), the final, lowest realm of Existence, our material Universe with all its creations. The last two Sephiroth of Asiyah channel the Lifeforce into Physical Asiyah. --Self Mastery

Top Image From Mysteria, 1913.

[infjtarot]

King of Cups. Pastoral Tarot

Element: Water

Sephirah: Hokhmah (Wisdom), sephirah two in Beriah (Creation) Golden Dawn Title: Knight of Cups, Lord of the Waves and the Waters, King of the Hosts of the Sea Elemental Combination: Fire of Water Astrological Sign: Pisces Rider Physical Quality: Older man with light brown hair and gray or blue eyes Rider Deck Theme: Channeled creativity Renaissance Character: Charlemagne If you set the Queen and King of Cups next to each other, in both the Marseille and Rider decks, you will notice that this married couple look away from each other (see page 415). They show two people who go their separate ways, who possibly have other lovers. The posture and glance of the Marseille King in particular strikes me as having a roving eye and seductive energy. Does this seem a trivial way to interpret the grand figures of the Tarot courts? If gossip was the only way we approached them, it would greatly limit us, but if we want to understand them as people, we should consider the human qualities they suggest to us. We can consider the Queen and King from an elemental viewpoint. Being water of water, the Queen becomes self-sufficient, not needing a partner. The King’s fire of water, on the other hand, pushes him to look for accomplishments beyond the Cups realm of the heart. As King, he must rule (or, in modern terms, seek success and establishment in the outer world), where society does not measure value in terms of love or relationship. The King of Cups sometimes strikes me as a very creative, sensitive person, a dreamer like the knight, who has channeled all that sensitivity into business or professional life—say, a poet who becomes a successful lawyer. In the Rider, his throne floats on the sea, yet the water never touches his feet. Compare this to the Queen, who sits on land and yet allows the water to flow into her dress. The King of Cups may indicate suppressed emotion, someone with deep levels of feeling who does not show this side to others lest it overwhelm him (or her). Charlemagne was a great warrior, but he also championed learning and the arts. Like King Arthur, he was expected to return in the future—in his case, to battle the Antichrist in Armageddon, a possible reference to his having beaten the Muslim invasion of Europe when it tried to cross from Spain into France. Readings—Fire of water suggests alchemical power to transform or channel emotional energy. The King suggests someone successful, maybe with deep emotions or creative impulses that he tends to hide. This may be a card of achievement in the arts. It may indicate someone with a drinking problem who usually covers it up. Sexual affairs are possible. Rachel Pollack

[lililovesthings]

It's Theory O'Clock! Angels and Snakes.

Good afternoon everyone and happy Sunday!

It's theory time with Lili!

So...I have been looking up some of the literature and lore surrounding angel hierarchies. There are many differing opinions across multiple sources, especially when it comes to the beliefs of the Abrahamic religions.

I have been using my own knowledge and mainly searching through Wikipedia. What I was particularly interested in is 'Seraphim'. Now sources differ as to what position they are in the Hierarchy but generally, they are relatively high ranking. Christian Ideology places them right at the top spot, whilst Judaism places them at number 5, and in Islam they are comparable with "Bearers of the Throne". In another branch of Jewish belief- Kabbalah, the Seraphim are the higher angels in the World of Beriah (Meaning Creation). Very complicated - start here.

In Hebrew, the word Seraph means "burning", however it is also used SEVEN times throughout the text of the Hebrew Bible to mean "Serpent". There are various opinions as to why this is; including "snake's fiery colours" and perhaps referring to the burning sensation left by a venomous bite. Regardless, I think you can see where I'm going with this.

It makes sense for Crowley to have been a high ranking angel before he started asking questions. He knows the passwords, can stop time, still has powers etc. In the first scene of Season 2, as I have pointed out it doesn't make sense that Crowley wouldn't know the universe will be shut down in 6000 years. Aziraphale does know.

Origen wrote in On First Principles that the Seraphim, in the Book of Isaiah, are the physical representation of the Christ and the Holy Spirit. His rationale comes from the idea that nothing "can wholly know the beginnings of all things and the ends of the universe" aside from G-d. Origen concludes this section in writing about the Seraphim as beings that have the knowledge of G-d revealed to them which elevates the role of the Seraphim to divine levels."

I do think Crowley had his memory wiped before the beginning. Also when we see Gabriel's trial, we see it doesn't take that much effort to wipe an angel's memory.

For all we know memory wiping could be done all the time. So not one single being has a full picture of the Divine Plan except for g-d.

Would explain why all these celestial beings seem so confused all the time!

[spiremassk]

oc art 5 pride month here is Eden and Beriah theyre both awful and also freaks

[thegenealogy]

1 Chronicles 25: 7. "The Supervision of the King."

Asaph, Jeduthun and Heman were under the supervision of the king. 

7 Along with their relatives—all of them trained and skilled in music for the Lord—they numbered 288. 8 Young and old alike, teacher as well as student, cast lots for their duties.

The King is Chabad, mastery of the faculties, which is derived from the combination of Chochmah, intuition, Binah, understanding, and Daas, application.

The three lines stand for the three intellectual faculties of the Sefiros: the right line being Chochmah, the flash of an idea; the left line being Binah, understanding; and the centerline Daas, application of knowledge.

This thing, Chabad, is the most foundation of Kabbalah and cannot be dispensed with. It is also why only a Chasid, who mantains awareness of Chabad in this miserable lost world can appoint the King of Israel as only a Chasid will know if he possessed of Chochmah, Binah and Daas sufficient to conduct the Temple Musicians in the peformance of the script.

To cast lots for the duties to serve with the King of Israel and perform in his band, one must commit to the practice of Kabbalah and demonstrate mastery over the rest of what characteriszes the apprehensive world:

Finally, there is the dimension of the emotions, or middos. Here the shin’s right line represents Chessed, kindness; the left line represents Gevurah, severity or discipline; and the center­line represents Tiferes, mercy or compassion.

Furthermore, the three lines of the shin can signify the three pillars upon which the world stands:6 the study of Torah, prayer and good deeds.

The Gematria for 288 is related to the number of eons or "stars" that fall from the sky during imprisonment in Egypt. Under normal comnditions the four sets of 72 nexus to one another and produce an automatic magnitism between the self and the Holiest of Holies, the Self. In Egypt, where one wastes time, the stars, the sky and the creative surface do not meet and all the planes go dark. Mashiach has the power to instantly connect the Four Planes and restore nearness to God in the Quarternary Planes:

The level of the 288 sparks are explained in detail in Etz Chayim, Shaar 18. The rationale for the number 288 is explained in ch. 2: “The number of 288 sparks stems from the four dimensions of 72 that descended from the four forms of the name Havayah (i.e., Havayah [with a milui10of] 72, 63, 45, and 52). Together they are 288 sparks.” See also Pri Etz Chayim, Shaar HaKerias Shema, ch. 9, and Mishnas Chassidim, Maseches HaNitzutzin.

With regard to this concept, it is explained — see Torah Or (Parshas Vayeishev, the maamar entitled ViHinei Anachnu, sec. 2) — that the number 288 refers to the sparks as they existed in Atzilus. As they fell from Atzilus to the world of Beriah and fell from Beriah to Yetzirah and from Yetzirah to Asiyah, they became divided and separated into thousands and myriads.

Atzilus=

Atziluth or Atzilut (also Olam Atsiluth, עוֹלָם אֲצִילוּת, literally "the World of Emanation") is the highest of four worlds in which exists the KabbalisticTree of Life. It is also known as "near to God."[1]Beri'ah follows it. It is known as the World of Emanations, or the World of Causes.

Beriah=

Beri'ah (Hebrew: בְּרִיאָה), Briyah, or B'ri'ah (also known as Olam Beriah, עוֹלָם בְּרִיאָה in Hebrew, literally "the World of Creation"), is the second[1] of the four celestial worlds in the Tree of Life of the Kabbalah, intermediate between the World of Emanation (Atziluth) and the World of Formation (Yetzirah), the third world, that of the angels. It is known as the World of Creation, or Korsia (from Heb. כּוּרסָה - "seat, chair", the Throne).

Yetzirah=

he word Yetzirah is more literally translated as "Formation"; the word Briah is used for "Creation".

Asiyah=

According to the system of the later Land of Israel Kabbalah, 'Asiyah is the lowest of the spiritual worlds containing the Ten Heavens and the whole system of mundane Creation. The light of the Sefirot emanates from these Ten Heavens, which are called the "Ten Sefirot of 'Asiyah"; and through them spirituality and piety are imparted to the realm of matter—the seat of the dark and impure powers.

Representing purely material existence, it is known as the World of Action, the World of Effects or the World of Making. In western occultism it is associated with the Suit of Pentacles (or Coins or Disks, the terminology varies according to the deck) in the Tarot. The world of Yetzirah precedes it.

On this basis, we can understand why this exile has been prolonged for so long. For as is well known, the intent is to refine the 288 sparks and when their refinement is completed, Mashiach will come; may that be speedily in our days, Amen.

(The Hagahas Tzemach — to Mevo Shaarim, Shaar 2, Vol. III, ch. 9 — resolves this matter somewhat differently; see also Emek HaMelech, ch. 53.) Torah Or, Parshas Bo, the maamar entitled B’Etzem HaYom states: “288 sparks fell during the shattering of the vessels. From them, 202 were refined in the Egyptian exile.”

Chabad is the sign and also the means for the levels of refinement needed to leave Egypt and guarantee one never returns. So long as the Chasids, the Sheherds of Humanity ensure the King of Israel is loyal to its principals the world is safe from Egypt. While these are absent, there is great risk.

[americanmysticom]

The lower sefirot of the Emanator extend to the recipient.

The conclusion of the present epistle likewise explains 54 that only the hindmost aspect and externality of the netzach-hod-yesod of the higher realm enter the lower one.

Daily Study

Daily Tanya

Iggeret HaKodesh, end of Epistle 19 https://www.chabad.org/dailystudy/tanya.asp?auto=audio&tdate=09%2F18%2F2023#auto=audio&author=13568&index=1

The letters pertaining to speech are engraved in the breath and voice, which is divided into twenty-two parts, one differing from the other with respect to their form,

i.e., the enunciation and utterance of the twenty-two letters in any language,58

for there is no difference between the Holy Tongue and the other languages with respect to the nature of the letters’ enunciation, only with respect to their combinations.59

The letters of thought are—again, in any language that a person may think in—the words and letters of that language and its letters,

which number twenty-two only.

Now in thought, there are three kinds of letters,

for when one sees the visual forms of the letters in the Torah scroll, they are pictured in his thought.

This is called the “action in thought,” i.e., the manner in which thought envisions the letters of actual handwritten script. In terms of the spiritual Worlds of Beriah, Yetzirah, and Asiyah, “action in thought” relates to the lowest World—Asiyah, the World of Action.

Likewise, when one hears the letters of speech, they become inscribed in his thought, and he meditates upon them.

This is called the “speech in thought,” i.e., thinking about the letters of speech, and it relates to Yetzirah.

The letters of thought alone, without any meditation on the letters of speech, are called the “thought in thought” and relate to Beriah.

[The primordial nature of G-d, the Holy Tongue, known to the nations, energizing every aspect of our world]

[morellocheri]

Fuyuki hating on pretty boy Beriah

[talonabraxas]

Tree of Life by Talon Abraxas The Four Worlds

The Four Worlds (Hebrew: עולמות‎ Olamot/Olamos, singular: Olam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.

The concept of “Worlds” denotes the emanation of creative lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable tzimtzumim (concealments/veilings/condensations). As such, God is described as the “Most Hidden of All Hidden”, and Olam is etymologically related to, and sometimes spelled as, עלם (Noun: העלם Helem meaning “concealment”).

While these dimmings form innumerable differentiated spiritual levels, each a particular World/Realm, nonetheless, through the mediation of the sephirot (Divine attributes), five Comprehensive Worlds emerge. “Higher” realms metaphorically denote greater revelation of the Divine Ohr light, in more open proximity to their source, “Lower” realms are capable of receiving only lesser creative flow. The Worlds are garments of the Ein Sof, and Hasidic thought interprets their reality as only apparent to Creation, while “from above” the Divine Infinite fills all equally.

As particular sephirot dominate in each realm, so the primordial fifth World, Adam Kadmon, is often excluded for its transcendence, and the four subsequent Worlds are usually referred to. Their names are read out from Isaiah 43:7, “Every one that is called by My name and for My glory (Atzilut “Emanation/Close”), I have created (Beriah “Creation”), I have formed (Yetzirah “Formation”), even I have made (Asiyah “Action”). Below Asiyah, the lowest spiritual World, is Asiyah-Gashmi (“Physical Asiyah”), our Physical Universe, which enclothes its last two sephirot emanations (Yesod and Malchut). Collectively, the Four Worlds are also referred to as ABiYA, after their initial letters. As well as the functional role each World has in the process of Creation, they also embody dimensions of consciousness within human experience.

Enumeration

The Worlds are formed by the Ohr Mimalei Kol Olmin, the Divine creative light that “Fills all Worlds” immanently, according to their particular spiritual capacity to receive. The 10 sephirot attributes and 12 basic partzufim personas shine in each world (though not yet manifestly in Adam Kadmon), as well as more specific Divine manifestations. In Lurianic Kabbalah, the partzufim dynamically interact with each other, and sublime levels are enclothed within lower existences, as their concealed soul. Nonetheless, in each World, particular sephirot and partzufim predominate. The Five Worlds in descending order:

Adam Kadmon (A”K – אָדָם קַדְמוֹן) meaning Primordial Man. The anthropomorphic metaphor “Adam” denotes the Yosher (Upright) configuration of the sephirot in the form of Man, though not yet manifest. “Kadmon” signifies “primary of all primaries”, the first pristine emanation, still united with the Ein Sof. Adam Kadmon is the realm of Keter Elyon (Supernal Crown of Will), “the lucid and luminous light” (Tzachtzachot), “the pure lucid sephirot which are concealed and hidden” in potential. Containing the future emergence of Creation, it is Divine light with no vessels, the manifestation of the specific Divine plan for Existence, within Creation (after the Tzimtzum in Lurianic Kabbalah). In Lurianism, the lights from A”K precipitate Tohu and Tikun. As Keter is elevated above the sephirot, so Adam Kadmon is supreme above the Worlds, and generally only Four Worlds are referred to.

Atziluth (אֲצִילוּת), meaning World of Emanation, also “Close.” On this level the light of the Ein Sof (Infinite Divine “without end”) radiates and is still united with its source. This supernal revelation therefore precludes the souls and Divine emanations in Atzilus from sensing their own existence. In Atzilus the 10 sephirot emerge in revelation, with Chochma (Wisdom) dominating, all is nullification of essence (Bittul HaEtzem) to Divinity, not considered created and separate. The last sephirah Malchut (Kingdom) is the “Divine speech” of Genesis 1, through which lower Worlds are sustained.

Beri’ah (בְּרִיאָה or בְּרִיָּה), meaning World of Creation. On this level is the first concept of creatio ex nihilo (Yesh miAyin), however without yet shape or form, as the creations of Beriah sense their own existence, though in nullification of being (Bittul HaMetzius) to Divinity. Beriah is the realm of the “Divine Throne”, denoting the sephirot configuration of Atzilus descending into Beriah like a King on a Throne. The sephirah Binah (Understanding) predominates, Divine intellect. Also called the “Higher Garden of Eden”. The Highest Ranking Angels are in Beriah.

Yetzirah (יְצִירָה), meaning World of Formation. On this level the created being assumes shape and form. The emotional sephirot Chesed to Yesod predominate, the souls and angels of Yetzirah worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah. This ascent and descent channels the Divine vitality down through the Worlds, furthering the Divine purpose. Therefore, in Yetzirah are the main angels, such as Seraphim, denoting their burning consummation in Divine emotion. Also called the “Lower Garden of Eden”.

Assiah (עֲשִׂיָּה), meaning World of Action. On this level the creation is complete, differentiated and particular, due to the concealment and diminution of the Divine vitality. However, it is still on a spiritual level. The angels of Asiyah function on the active level, as the sephirah Malchut (fulfilment in Kingship) predominates. Below spiritual Asiyah is Asiyah Gashmi (“Physical Asiyah”), the final, lowest realm of existence, our material Universe with all its creations. The last two sephirot of Asiyah channel the lifeforce into Physical Asiyah.

Meaning

Jacob’s vision in Genesis 28:12 of a ladder between Heaven and Earth. In Kabbalistic interpretation, the Sulam-ladder’s four main divisions are the Four Worlds and the angelic hierarchy embody external dimensions of the lights-vessels, while souls embody inner dimensions

These four worlds are spiritual, Heavenly realms in a descending chain, although the lowest world of Assiah has both a spiritual and a physical aspect. The physical level of Assiah is our physical finite realm, including the cosmological Universe studied by Science. Consequently, as Kabbalah is a metaphysical study, its reference to Ohr (“light”) is a metaphor for Divine emanation, and the terms “higher” and “lower” are metaphors for closer and further from Divine consciousness and revelation.

[mybeautifulchristianjourney]

Issachar’s Descendants

1 Issachar’s four sons were Tola, Puah, Jashub, and Shimron. 2 Tola’s sons were Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam, and Shemuel. These men were heads of the families of Tola. They were soldiers grouped according to their ancestry. In David’s day there were 22,600 of them. 3 The five descendants of Uzzi were Izrahiah and Izrahiah’s sons Michael, Obadiah, Joel, and Isshiah. All of them were heads of families. 4 They had many wives and children. So in addition to these men grouped according to their ancestry and families, there were 36,000 soldiers. 5 Their relatives (that is, all of Issachar’s families) were fighting men. A total of 87,000 of them was recorded in the genealogy.

Benjamin’s Descendants

6 Benjamin had three sons: Bela, Becher, and Jediael. 7 Bela’s five sons were Ezbon, Uzzi, Uzziel, Jerimoth, and Iri. They were heads of families and fighting men. In the genealogy 22,034 of them were recorded. 8 Becher’s sons were Zemirah, Joash, Eliezer, Elioenai, Omri, Jeremoth, Abijah, Anathoth, and Alemeth. These were all of Becher’s sons. 9 In the genealogy 22,200 of them were recorded according to their ancestry (the heads of their families and fighting men). 10 Jediael’s son was Bilhan. Bilhan’s sons were Jeush, Benjamin, Ehud, Chenaanah, Zethan, Tarshish, and Ahishahar. 11 All of these men were Jediael’s descendants. They headed families that produced 17,200 fighting men who could go to war. 12 The Shuppites and Huppites were Ir’s descendants. The Hushites were descendants of someone else.

Naphtali’s Descendants

13 Naphtali’s sons were Jahziel, Guni, Jezer, and Shallum. They were Bilhah’s grandsons.

Manasseh’s Descendants Who Lived West of the Jordan River

14 Manasseh’s sons were Asriel and Machir. Their mother was Manasseh’s Aramean concubine. Machir was the first to settle Gilead. 15 He married a wife from the Huppites and Shuppites. His wife’s name was Maacah. The name of his second son was Zelophehad. Zelophehad had only daughters. 16 Maacah, Machir’s wife, had a son, and she named him Peresh. His brother’s name was Sheresh, whose sons were Ulam and Rakem. 17 Ulam’s son was Bedan. These were the people of Gilead, descendants of Machir (son of Manasseh). 18 Bedan’s sister Hammolecheth gave birth to Ishhod, Abiezer, and Mahlah. 19 Shemida’s sons were Ahian, Shechem, Likhi, and Aniam.

Ephraim’s Descendants

20 Ephraim’s son was Shuthelah. Shuthelah’s son was Bered. Bered’s son was Tahath. Tahath’s son was Eleadah. Eleadah’s son was Tahath. 21 Tahath’s son was Zabad. Zabad’s son was Shuthelah.

Ephraim’s sons Ezer and Elead were killed by the men of Gath when they came to take their livestock. 22 Their father Ephraim mourned a long time, even though his brothers tried to comfort him. 23 Then he slept with his wife, and she became pregnant. She gave birth to a son, and Ephraim named him Beriah [Tragedy], because tragedy had come to his home. 24 Beriah’s daughter was Sheerah, who built Upper and Lower Beth Horon and Uzzen Sheerah. 25 Beriah’s son was Rephah. Rephah’s son was Resheph. Resheph’s son was Telah. Telah’s son was Tahan. 26 Tahan’s son was Ladan. Ladan’s son was Ammihud. Ammihud’s son was Elishama. 27 Elishama’s son was Nun. Nun’s son was Joshua.

28 The land and homes of Ephraim’s descendants were in Bethel and its villages, Naaran to the east, Gezer with its villages to the west, Shechem and its villages, and as far as Gaza and its villages. 29 Next to Manasseh were Beth Shean and its villages, Taanach and its villages, Megiddo and its villages, and Dor and its villages. The descendants of Joseph, son of Israel, live in these cities.

Asher’s Descendants

30 Asher’s sons were Imnah, Ishvah, Ishvi, and Beriah. Their sister was Serah. 31 Beriah’s sons were Heber and Malchiel, who first settled Birzaith. 32 Heber was the father of Japhlet, Shomer, Hotham, and their sister Shua. 33 Japhlet’s sons were Pasach, Bimhal, and Ashvath. These were Japhlet’s sons. 34 The sons of his brother Shomer were Rohgah, Jehubbah, and Aram. 35 His brother Helem’s sons were Zophah, Imna, Shelesh, and Amal. 36 Zophah’s sons were Suah, Harnepher, Shual, Beri, Imrah, 37 Bezer, Hod, Shamma, Shilsha, Ithran, and Beera. 38 Jether’s sons were Jephunneh, Pispa, and Ara. 39 Ulla’s sons were Arah, Hanniel, and Rizia. 40 All of these men were Asher’s descendants—heads of their families, outstanding men, soldiers, and distinguished leaders. Their military roster had 26,000 recorded in it. — 1 Chronicles 7 | Names of God Bible (NOG) The Names of God Bible (without notes) © 2011 by Baker Publishing Group. Cross References: Genesis 22:24; Genesis 25:20; Genesis 46:13; Genesis 46:17; Genesis 46:21; Genesis 46:24; Genesis 50:23; Exodus 17:9; Exodus 24:13; Numbers 1:10; Numbers 26:35-36; Numbers 26:48-49; Numbers 31:38; Joshua 16:2-3; Joshua 16:5; Judges 1:22; Judges 20:15; 2 Samuel 24:1; 1 Kings 22:11; 1 Chronicles 5:24; 1 Chronicles 8:1; John 11:19

[lux-nocturna]

I don't know if I showed them before but here is Beriah, in the first two slides (he/him), and Micah, in the last two slides (he/him) ❤️

They're two demons that work at Domus Voluptatum as Entertainers and that hate each other deeply mainly because of the type of demons they're. Beriah as a Leviatanus, a envy demon, can't tolerate the prideful behaviour of Micah, a Luciferus (a pride demon). So both are constantly fighting to see who's better in everything, mainly at their work.

But behind that there's more emotions, they spend together time as lovers that even at those moments fight to see who's better at giving attention to the other. But they keep this part as a secret, showing mostly to the people the hate they have for each other.

Still the workers of the mansion kinda know it because they have seen certain signals here and there.

[lordgodjehovahsway]

1 Chronicles 23: David Crowns His Son Solomon King Over Israel

1 When David was old and full of years, he made his son Solomon king over Israel.

2 He also gathered together all the leaders of Israel, as well as the priests and Levites. 

3 The Levites thirty years old or more were counted, and the total number of men was thirty-eight thousand. 

4 David said, “Of these, twenty-four thousand are to be in charge of the work of the temple of the Lord and six thousand are to be officials and judges. 

5 Four thousand are to be gatekeepers and four thousand are to praise the Lord with the musical instruments I have provided for that purpose.”

6 David separated the Levites into divisions corresponding to the sons of Levi: Gershon, Kohath and Merari.

Gershonites

7 Belonging to the Gershonites:

Ladan and Shimei.

8 The sons of Ladan:

Jehiel the first, Zetham and Joel—three in all.

9 The sons of Shimei:

Shelomoth, Haziel and Haran—three in all.

These were the heads of the families of Ladan.

10 And the sons of Shimei:

Jahath, Ziza, Jeush and Beriah.

These were the sons of Shimei—four in all.

11 Jahath was the first and Ziza the second, but Jeush and Beriah did not have many sons; so they were counted as one family with one assignment.

Kohathites

12 The sons of Kohath:

Amram, Izhar, Hebron and Uzziel—four in all.

13 The sons of Amram:

Aaron and Moses.

Aaron was set apart, he and his descendants forever, to consecrate the most holy things, to offer sacrifices before the Lord, to minister before him and to pronounce blessings in his name forever. 

14 The sons of Moses the man of God were counted as part of the tribe of Levi.

15 The sons of Moses:

Gershom and Eliezer.

16 The descendants of Gershom:

Shubael was the first.

17 The descendants of Eliezer:

Rehabiah was the first.

Eliezer had no other sons, but the sons of Rehabiah were very numerous.

18 The sons of Izhar:

Shelomith was the first.

19 The sons of Hebron:

Jeriah the first, Amariah the second, Jahaziel the third and Jekameam the fourth.

20 The sons of Uzziel:

Micah the first and Ishiah the second.

Merarites

21 The sons of Merari:

Mahli and Mushi.

The sons of Mahli:

Eleazar and Kish.

22 Eleazar died without having sons: he had only daughters. Their cousins, the sons of Kish, married them.

23 The sons of Mushi:

Mahli, Eder and Jerimoth—three in all.

24 These were the descendants of Levi by their families—the heads of families as they were registered under their names and counted individually, that is, the workers twenty years old or more who served in the temple of the Lord. 

25 For David had said, “Since the Lord, the God of Israel, has granted rest to his people and has come to dwell in Jerusalem forever, 

26 the Levites no longer need to carry the tabernacle or any of the articles used in its service.” 

27 According to the last instructions of David, the Levites were counted from those twenty years old or more.

28 The duty of the Levites was to help Aaron’s descendants in the service of the temple of the Lord: to be in charge of the courtyards, the side rooms, the purification of all sacred things and the performance of other duties at the house of God. 

29 They were in charge of the bread set out on the table, the special flour for the grain offerings, the thin loaves made without yeast, the baking and the mixing, and all measurements of quantity and size. 

30 They were also to stand every morning to thank and praise the Lord. They were to do the same in the evening 

31 and whenever burnt offerings were presented to the Lord on the Sabbaths, at the New Moon feasts and at the appointed festivals. They were to serve before the Lord regularly in the proper number and in the way prescribed for them.

32 And so the Levites carried out their responsibilities for the tent of meeting, for the Holy Place and, under their relatives the descendants of Aaron, for the service of the temple of the Lord.

[infjtarot]

Knight of Cups. Pastoral Tarot

Element: Water Sephirah: Tipheret (Beauty), sephirah six in Beriah (Creation) Golden Dawn Title: Prince of Cups, Prince of the Chariot of the Waters Elemental Combination: Air of Water Astrological Sign: Scorpio Rider Physical Quality: A young man with light brown hair and gray or blue eyes Rider Deck Theme: Dreams/introspection This card is an interesting one to show up in relationship readings. One of the hallmarks of the knight is romance. In the courtly love tradition, the knight dedicates his strength, selflessly, to the service and adoration of the lady. And Cups is a romantic suit. Yet even more, Cups represents a dreaminess and a desire to look inwards, a fascination with the self. Thus the card carries a conflict, drawn to love and service but desiring to pursue his own fascinations. Put it next to the Hermit, and the inward quality becomes stronger—next to the Lovers or the Two of Cups, and the romance takes over. The knights ride out and return. What does the Knight of Cups seek on his quest? Where does he go? What does he bring back, and will it be for others or for himself? He may pursue spiritual beauty or the wonders of fantasy but have trouble doing anything with his discoveries. Some of the old fortuneteller meanings for this card speak of treachery or fraud. In his book, Waite identifies the Knight of Swords as Sir Galahad, the knight who finds the Holy Grail. But if the Cup is in fact the Grail, then maybe the Knight of Water is the Grail Knight. There is another Grail Knight, Perceval, who disastrously does not speak when the Grail appears before him, and so prevents the healing of the Fisher King. The self-absorption of the Knight of Cups may identify him as Perceval. In the Shining Tribe Knower of Rivers, the figure emerges from his dark cave with renewed sense of purpose and power. Notice, by the way, the Rider Knight’s odd resemblance to Death, below. Is the Knight a harbinger of great change? Readings—Romantic, dreamy, caught up in fantasies, slow moving. Air of water could indicate the mind moving over the unconscious, stirring up deep feelings. He (or she) may be a devoted lover but also may become caught up in his own feelings. He can become in love with love. Rachel Pollack