Museum Pemuja Setan Dibuka

[SandalJepit]

Museum Pemuja Setan Dibuka



RELIGI, AMO

Kabbalah yang merupakan induk segala ilmu sihir di dunia, sumber dari kitab iblis bernama Talmud, yang sekarang ini menjadi kitab suci kaum Zionis-Yahudi dan sangat dihormati oleh orang-orang Yahudi yang menjajah Tanah Palestina.
Awalnya, Kabbalah (Qibil) merupakan ‘ilmu’ atau ‘pengetahuan’ yang diturunkan secara lisan dan tidak ada kitab tentangnya. Namun oleh para penganutnya, ajaran iblis ini dibukukan. Ini terjadi di Aix en Provence, Perancis Selatan, di abad pertengahan.

Sekarang, Kabbalah menjadi tren religiusitas di kalangan artis-artis dunia, terutama artis Hollywood. Madonna merupakan ikon dari Kabbalah Hollywood dan menjadi tokoh panutan banyak artis lainnya. Mereka berama-sama bergiat di Kabalah Center of Los Angeles. Nama-nama seperti David Beckham, Victoria Adam, Lindsay Lohan, Keira Knightley, David Radclive, dan sebagainya merupakan anggota Kabbalah Center ini. Madonna sendiri tercatat seringkali mengunjungi Yerusalem dan melakukan ritual Kabbalis di sana.

Menurut situs The Jerusalem Post, penjajah Zionis-Israel akan membuka Museum Kabalah di Yerusalem pada tangal 25 Juni 2008. Dipilihnya kota suci Yerusalem karena diangap kota ini memiliki daya magis yang luar biasa, antara lain karena terletak di 33 derajat lintang utara dari garis meridian bumi. Kota-kota besar di dunia yang bersejarah juga terletak berdekatan dengan garis ini seperti Bagdad, Hiroshima, Los Angeles, dan Segitiga Bermuda.

Museum Kabbalah ini secara ekslusif akan memamerkan benda-benda dan kitab-kitab kuno Kabbalah, yang dipajang di empat ruangan besar. Museum ini dibuka untuk umum dan diharapkan menjadi penyedot devisa yang besar bagi Israel selain kunjungan para turis ke tembok ratapan, sinagoga dan terowongan besar yang digali di bawah pondasi kompleks Masjidil Aqsha, dan sebagainya. Ini dinyatakan oleh pimpinan proyek, Rabbi Chaim Dalfin yang juga aktif di Sinagoga New York, AS.

“Dengan hanya membayar tiket sebesar NIS 20 atau setara dengan US $5, Anda sudah bisa melihat-lihat koleksi Kabbalah kami, ” demikian Rabbi Dalfin.

Baphomet, patung sang dewa kambing yang merupakan penjelmaan dari Lucifer, yang terkenal dengan simbol kepala kambing mendez-nya merupakan salah satu sistem kepercayaan Kabbalah. Mungkin saja simbol iblis ini akan turut dipajang di sana. [ER/AMO]

http://kaskus.us/showthread.php?t=872695

[Mr. Wei]

Berhubungan dengan gs (gereja setan) ya?

[SandalJepit]

gw rasa tidak ada hub. dg gereja setan, ini artikel berasal dari muslim, yang menganggap bahwa agama Yahudi itu agama setan...

http://en.wikipedia.org/wiki/Kabbalah

Overview

According to the Zohar, generally considered the foremost kabbalistic text, Torah study uses four levels PaRDeS)) of interpretation (exegesis) of its text[2]:

    * Peshat (lit. "simple") the direct meaning.
    * Remez (lit. "hint( s )") the allegoric meaning (through allusion).
    * Derash (from Heb. darash: "inquire" or "seek")   midrashic (Rabbinic) or comparative meaning.
    * Sod (lit. "secret" or "mystery")  the inner meaning a foundation of the kabbalah.

Kabbalah is considered, by its followers, as a necessary part of the study of Torah -- the study of Torah (the Law of God) being an inherent duty of observant Jews.[3] Kabbalah teaches doctrines that are accepted by some Jews as the true meaning of Judaism while other Jews have rejected these doctrines as heretical and antithetical to Judaism.

The origins of the actual term Kabbalah are unknown and disputed to belong either to Solomon ibn Gabirol (1021 - 1058) or else to the 13th century CE Spanish Kabbalist Bahya ben Asher. While other terms have been used in many religious documents from the 2nd century CE up to the present day, the term Kabbalah has become the main descriptive of Jewish esoteric knowledge and practices. The Kabbalistic literature, which served as the basis for most of the development of Kabbalistic thought, divides between early works such as Heichalot and Sefer Yetzirah (believed to be dated 1st or 2nd Century CE) and later works dated to the 13th century CE, of which the main book is the Zohar representing the main source for the Contemplative Kabbalah ("Kabbalah Iyunit").

According to Kabbalistic tradition, knowledge was transmitted orally by the Patriarchs, prophets, and sages (Hakhamim in Hebrew), eventually to be "interwoven" into Jewish religious writings and culture. According to this tradition, Kabbalah was, in around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel,[4] although there is little objective historical evidence to support this thesis.

Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge and make it secret, fearing that it might be misused if it fell into the wrong hands.[5] The Sanhedrin leaders were also concerned that the practice of Kabbalah by Jews deported on conquest to other countries (the Diaspora), unsupervised and unguided by the masters, might lead them into wrong practice and forbidden ways. As a result, the Kabbalah became secretive, forbidden and esoteric to Judaism (“Torat Ha’Sod” Hebrew: תורת הסוד‎) for two and a half millennia.

It is hard to clarify with any degree of certainty the exact concepts within Kabbalah. There are several different schools of thought with very different outlooks; however, all are accepted as correct.[6] Modern Halakhic authorities have tried to narrow the scope and diversity within Kabbalah, by restricting study to certain texts, notably Zohar and the teachings of the Isaac Luria as passed down through Haim Vital.[7] However even this qualification does little to limit the scope of understanding and expression, as included in those works are commentaries on Abulafian writings, Sepher Yetzirah, Albotonian writings, and Brit Menuhah.[8] It is therefore important to bear in mind when discussing things such as the Sephirot and their interactions that one is dealing with highly abstract concepts that at best can only be understood intuitively.[9]

[edit] Concepts

[edit] Kabbalistic understanding of God

In Kabbalah every idea grows from the foundation of God [10], and the entire study is based on that central belief. The statement by Maimonides, from the Mishneh Torah is accepted by all traditional Kabbalists:

    The foundation of all foundations, and the pillar of all wisdom is to know that there is God who brought into being all existence. All the beings of the heavens, and the earth, and what is between them came into existence only from the truth of God's being.

Kabbalah teaches that God is neither matter nor spirit. Rather God is the creator of both.

This question, "what is the nature of God?", prompted Kabbalists to envision two aspects of God, (a) God himself, who in the end is unknowable, and (b) the revealed aspect of God that created the universe, preserves the universe, and interacts with mankind. Kabbalists speak of the first aspect of God as Ein Sof (אין סוף); this is translated as "the infinite", "endless", or "that which has no limits". In this view, nothing can be said about this aspect of God. This aspect of God is impersonal. The second aspect of divine emanations, however, is at least partially accessible to human thought. Kabbalists believe that these two aspects are not contradictory but, through the mechanism of progressive emanation, complement one another. See Divine simplicity; Tzimtzum. The structure of these emanations have been characterized in various ways: Four "worlds" (Azilut, Yitzirah, Beriyah, and Asiyah), Sefirot, or Partzufim ("faces"). Later systems harmonize these models.

Some Kabbalistic scholars, such as Moses ben Jacob Cordovero, believe that all things are linked to God through these emanations, making us all part of one great chain of being. Others, such as Schneur Zalman of Liadi (founder of Lubavitch [Chabad] Hasidism), hold that God is all that really exists; all else is completely undifferentiated from God's perspective.

Such views can be defined as monistic panentheism. According to this philosophy, God's existence is higher than anything that this world can express, yet he includes all things of this world down to the finest detail in such a perfect unity that his creation of the world effected no change in him whatsoever. This paradox is dealt with at length in Chabad Chassidic texts.[11]

[edit] Sefirot

The Sefirot (סְפִירוֹת)—singular, Sefirah (סְפִירָה="enumeration")—are the ten emanations of God with which He creates the universe. The word "sefirah" literally means "counting," but early Kabbalists presented a number of other etymological possibilities including: sefer (text), sippur (recounting), sappir (sapphire, brilliance, luminary), separ (boundary), and safra (scribe). The term sefirah thus has complex connotations within Kabbalah.[12].
Kabbalistic tree of the ten Sefirot
Kabbalistic tree of the ten Sefirot

‎
Ein Sof(in-finite) and the emanation of angelic hierarchies (Universes or olamot עולמות)
Ein Sof(in-finite) and the emanation of angelic hierarchies (Universes or olamot עולמות)

[edit] Ten Sephirot as process of Creation

According to Lurianic cosmology, the Sephirot correspond to various levels of creation (ten sephirot in each of the four worlds, and four worlds within each of the larger four worlds, each containing ten sephirot, which themselves contain ten sephirot, to an infinite number of possibilities[13]), and are emanated from the Creator for the purpose of creating the universe. The Sephirot are considered revelations of the Creator's will (ratzon)[14], and they should not be understood as ten different "gods" but as ten different ways the one God reveals his will through the Emanations. It is not God who changes but the ability to perceive God that changes.

The names of the ten Sephirot are:

    * Keter (will)
    * Chochmah (wisdom)
    * Binah (understanding)
    * Chesed (loving kindness)
    * Din (Sometimes referred to as Gevurah or Geburah) (judgement)
    * Tiferet (harmony)
    * Netzach (victory)
    * Hod (glory)
    * Yesod (foundation)
    * Malchut (sovereignty)

[edit] Ten Sephirot as process of ethics

Divine creation by means of the Ten Sefirot is an ethical process. Examples: The Sefirah of "Compassion" (Chesed) being part of the Right Column corresponds to how God reveals more blessings when humans use previous blessings compassionately, whereas the Sephirah of "Overpowering" (Geburah) being part of the Left Column corresponds to how God hides these blessings when humans abuse them selfishly without compassion. Thus human behavior determines if God seems present or absent.

"Righteous" humans (Tzadikim) ascend these ethical qualities of the Ten Sefirot by doing righteous actions. If there were no "Righteous" humans, the blessings of God would become completely hidden, and creation would cease to exist. While real human actions are the "Foundation" (Yesod) of this universe (Malchut), these actions must accompany the conscious intention of compassion. Compassionate actions are often impossible without "Faith" (Emunah), meaning to trust that God always supports compassionate actions even when God seems hidden. Ultimately, it is necessary to show compassion toward oneself too in order to share compassion toward others. This "selfish" enjoyment of God's blessings but only if in order to empower oneself to assist others, is an important aspect of "Restriction", and is considered a kind of golden mean in Kabbalah, corresponding to the Sefirah of "Adornment" (Tiferet) being part of the "Middle Column".

[Mr. Wei]

Oow...
G kira berhubungan dengan gs toh...

Yahudi >> Musa?