{"id":27493,"date":"2022-05-25T18:23:14","date_gmt":"2022-05-25T16:23:14","guid":{"rendered":"https:\/\/beithazohar.com\/?p=27493"},"modified":"2026-08-02T19:59:21","modified_gmt":"2026-08-02T17:59:21","slug":"the-representation-of-the-human-body-in-the-sefer-yetzirah-jean-baumamagarten","status":"publish","type":"post","link":"https:\/\/beithazohar.com\/en\/the-representation-of-the-human-body-in-the-sefer-yetzirah-jean-baumamagarten\/","title":{"rendered":"The representation of the human body in the Sefer Yetzirah"},"content":{"rendered":"<style>.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-wrap{max-width:752px;overflow:hidden;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-wrap .kt-block-intrisic{padding-bottom:100%;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-color-wrapper{opacity:0.01;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-wrap:has(:focus-visible) .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-wrap:hover .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-color{background-color:#fcf9f9;opacity:0.6;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-message{border-top:2px solid #fcf9f9;border-right:2px solid #fcf9f9;border-bottom:2px solid #fcf9f9;border-left:2px solid #fcf9f9;inset:10px;}.wp-block-kadence-imageoverlay.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-message .image-overlay-title{color:#0d2240;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-size:38px;font-weight:regular;font-style:normal;}.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-divider{border-top-color:#1a4380;border-top-width:2px;width:80%;border-top-style:solid;}.wp-block-kadence-imageoverlay.kt-img-overlay27164_1f2ae8-2b .kt-image-overlay-message .image-overlay-subtitle{color:#133260;background:rgba(0, 0, 0, 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wp-block-kadence-imageoverlay\" data-aos=\"flip-up\" data-aos-easing=\"linear\"><div class=\"kt-image-overlay-wrap kt-over-image-zoomin\"><div class=\"kt-block-intrisic kt-over-set-ratio\"><img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah.png\" alt=\"The body in the Sefer Yetzirah\" width=\"752\" height=\"1125\" class=\"kt-img-overlay wp-image-27170\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah.png 752w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-201x300.png 201w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-684x1024.png 684w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-20x30.png 20w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-50x75.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-74x110.png 74w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-107x160.png 107w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-334x500.png 334w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-33x50.png 33w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-67x100.png 67w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-134x200.png 134w\" sizes=\"(max-width: 752px) 100vw, 752px\" \/><div class=\"kt-image-overlay-color-wrapper\"><div class=\"kt-image-overlay-color\"><\/div><\/div><span class=\"kt-imageoverlay-link\"><div class=\"kt-image-overlay-message kt-over-substyle-hidden_below kt-over-valign-center kt-over-halign-center\"><div class=\"kt-image-overlay-inner\"><h1 class=\"image-overlay-title\">The Representation of the Human Body in the Sefer Yetzirah<\/h1><div class=\"kt-image-overlay-divider\"><\/div><h4 class=\"image-overlay-subtitle\">Jean Baumgarten<\/h4><\/div><\/div><\/span><\/div><\/div><\/div>\n<style>.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap{align-content:start;}:where(.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap) > .wp-block-kadence-column{justify-content:start;}.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap{column-gap:var(--global-kb-gap-md, 2rem);row-gap:var(--global-kb-gap-md, 2rem);padding-top:var(--global-kb-spacing-sm, 1.5rem);padding-bottom:var(--global-kb-spacing-sm, 1.5rem);}.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr) minmax(0, 6fr) minmax(0, 1fr);}.kb-row-layout-id27164_52b100-70 > .kt-row-layout-overlay{opacity:0.30;}@media all and (max-width: 1024px){.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}}@media all and (max-width: 1024px){.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr) minmax(0, 6fr) minmax(0, 1fr);}}@media all and (max-width: 767px){.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap > div:not(.added-for-specificity){grid-column:initial;}.kb-row-layout-id27164_52b100-70 > .kt-row-column-wrap{grid-template-columns:minmax(0, 1fr);}}<\/style><div class=\"kb-row-layout-wrap kb-row-layout-id27164_52b100-70 alignnone wp-block-kadence-rowlayout\"><div class=\"kt-row-column-wrap kt-has-3-columns kt-row-layout-center-exwide kt-tab-layout-inherit kt-mobile-layout-row kt-row-valign-top\">\n<style>.kadence-column27164_0788d8-31 > .kt-inside-inner-col,.kadence-column27164_0788d8-31 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column27164_0788d8-31 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column27164_0788d8-31 > .kt-inside-inner-col{flex-direction:column;}.kadence-column27164_0788d8-31 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column27164_0788d8-31 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column27164_0788d8-31{position:relative;}@media all and (max-width: 1024px){.kadence-column27164_0788d8-31 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column27164_0788d8-31 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column27164_0788d8-31 inner-column-1\"><div class=\"kt-inside-inner-col\"><\/div><\/div>\n\n\n<style>.kadence-column27164_43f31c-51 > .kt-inside-inner-col,.kadence-column27164_43f31c-51 > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column27164_43f31c-51 > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column27164_43f31c-51 > .kt-inside-inner-col{flex-direction:column;}.kadence-column27164_43f31c-51 > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column27164_43f31c-51 > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column27164_43f31c-51{position:relative;}@media all and (max-width: 1024px){.kadence-column27164_43f31c-51 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column27164_43f31c-51 > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column27164_43f31c-51 inner-column-2\"><div class=\"kt-inside-inner-col\"><div class=\"intervenant-article-wrap\"><article class=\"linked-post-block\"><a class=\"linked-post-thumb-wrap\" href=\"https:\/\/beithazohar.com\/en\/speaker\/jean-baumgarten\/\"><img width=\"300\" height=\"200\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-300x200.jpg\" class=\"linked-post-thumb wp-post-image\" alt=\"Jean Baumgarten\" loading=\"lazy\" decoding=\"async\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-300x200.jpg 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-600x400.jpg 600w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-150x100.jpg 150w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-768x512.jpg 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1-1024x683.jpg 1024w, https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/J.-Baumgarten-1.jpg 1320w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><div class=\"linked-post-body\"><h3 class=\"linked-post-title\"><a href=\"https:\/\/beithazohar.com\/en\/speaker\/jean-baumgarten\/\">Jean Baumgarten<\/a><\/h3><\/div><\/article><\/div>        <style>\n        .intervenant-article-wrap{margin-top:12px;padding:10px 12px;text-align:center;max-width:380px;margin-left:auto;margin-right:auto}\n        .linked-post-block{display:flex;flex-direction:column;align-items:center;justify-content:center;gap:12px}\n        .linked-post-thumb-wrap{display:block;width:140px;height:140px;border-radius:50%;overflow:hidden;flex:0 0 auto;box-shadow:0 6px 18px rgba(0,0,0,0.08);background-color:#f6f6f6}\n        .linked-post-thumb-wrap img{width:100%;height:100%;display:block;object-fit:cover}\n        .linked-post-title{font-family:serif;font-size:1.25rem;margin:0;font-weight:600;line-height:1.1}\n        .linked-post-title a{color:inherit;text-decoration:none}\n        .linked-post-title a:hover{text-decoration:underline}\n        @media (max-width:900px){.intervenant-article-wrap{max-width:320px}.linked-post-thumb-wrap{width:120px;height:120px}}\n        @media (max-width:480px){.intervenant-article-wrap{max-width:260px}.linked-post-thumb-wrap{width:92px;height:92px}}\n        <\/style>\n        <\/div><\/div>\n\n\n<style>.kadence-column27164_537d98-1d > .kt-inside-inner-col,.kadence-column27164_537d98-1d > .kt-inside-inner-col:before{border-top-left-radius:0px;border-top-right-radius:0px;border-bottom-right-radius:0px;border-bottom-left-radius:0px;}.kadence-column27164_537d98-1d > .kt-inside-inner-col{column-gap:var(--global-kb-gap-sm, 1rem);}.kadence-column27164_537d98-1d > .kt-inside-inner-col{flex-direction:column;}.kadence-column27164_537d98-1d > .kt-inside-inner-col > .aligncenter{width:100%;}.kadence-column27164_537d98-1d > .kt-inside-inner-col:before{opacity:0.3;}.kadence-column27164_537d98-1d{position:relative;}@media all and (max-width: 1024px){.kadence-column27164_537d98-1d > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}@media all and (max-width: 767px){.kadence-column27164_537d98-1d > .kt-inside-inner-col{flex-direction:column;justify-content:center;}}<\/style>\n<div class=\"wp-block-kadence-column kadence-column27164_537d98-1d inner-column-3\"><div class=\"kt-inside-inner-col\"><\/div><\/div>\n\n<\/div><\/div>\n<div class=\"wp-block-uagb-advanced-heading uagb-block-55a2072f\"><h2 class=\"uagb-heading-text\"><br\/>Presentation by <a href=\"https:\/\/beithazohar.com\/en\/speaker\/jean-baumgarten\/\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/intervenant\/jean-baumgarten\/\">Jean Baumgarten<\/a><\/h2><div class=\"uagb-separator\"><\/div><p class=\"uagb-desc-text\">Conference &#8221; <a href=\"https:\/\/beithazohar.com\/en\/event\/the-sefer-yetsirah-history-and-reception-of-a-major-cabalistic-text\/\" data-type=\"evenement\" data-id=\"24270\">The Sefer Yetisirah<\/a><\/p><\/div>\n\n<p class=\"has-drop-cap wp-block-paragraph\">Our presentation will focus on the copy of <em>the Sefer Yetzirah<\/em> (<em>The Book of Formation<\/em>)\u2014one of the oldest speculative texts in the Jewish mystical tradition\u2014in Hebrew Mss. 763 at the BNF in Paris (13th century, short version, fol. 1v\u20137r). The original text contains no mention of an author or a specific date of composition \u2014It was likely composed in<em> Eretz Yisrael<\/em> between the 2nd century BCE and the 8th century CE\u2014The study of the representation of the human body in the <em>Sefer Yetsirah<\/em> will allow us to present a general overview of this Jewish mystical cosmogony or cosmography. It aims, in fact, to encapsulate the complexity of the real world, as it appears to us, in the condensed form of a narrative that reveals the divine plan of Creation, describes the apparent and hidden architecture of the universe and its composition, offers an explanation for the birth of the world, and models what manifests within the universe. The author(s) of <em>the Sefer Yetsirah<\/em> thus reveal the <em>hidden<\/em> divine plan of creation, lifting the veil that conceals divine realities, while simultaneously <em>masking <\/em>them <em>through <\/em>an esoteric style of writing characterized by extreme conciseness\u2014one that is not immediately decipherable or identifiable. The enigmatic nature of this cosmogony\u2014much like a rebus or a logogriph\u2014has given rise to a profusion of interpretations that, while certainly shedding light on the substance of the text, do not yield any <em>indisputable truth <\/em>. This mystical treatise, however, unfolds according to a logical structure and narrative progression. It unfolds in successive stages, describing various interconnected orders that make up what Lovejoy termed a <em>\u201cchain of being\u201d<\/em> (which could be translated as <em>*shalshelet ha-qedusha*<\/em>), linking <em>Elohim-Adonai<\/em> to the human body. All beings and things are part of an interlocking series of planes, a tiered system of connections, arranged in a hierarchical continuum, forming a stratified whole, from God down to the smallest atom. A correspondence is thus established\u2014a fundamental aspect of many Jewish mystical texts\u2014between the macrocosm and the microcosm.         <\/p>\n\n<p class=\"wp-block-paragraph\">Contrary to what is sometimes claimed, anthropomorphic data are not a secondary element of the treatise, since they constitute the lowest level of this vast cosmogonic structure. On the contrary, physical descriptions represent a fundamental dimension, of divine origin, which establishes a relationship of place, form, and function with the other components of Creation. Moreover, the text includes the body (along with the world and the year) among the three principal \u201cproofs of the matter (of Creation) or of the divine word (<em>re\u2019ayah le-davar<\/em>) \u201d and \u201ctrustworthy witnesses\u201d (<em>edim ne\u2019emanim<\/em>) that stem from God\u2019s supreme will and maintain a direct connection with the Creator.  <\/p>\n\n<p class=\"wp-block-paragraph\">  God thus stands at the pinnacle of the cosmological architecture. He is defined not in relation to the <em>eyn sof<\/em> (sometimes the infinite being of pure transcendence, sometimes the hidden primordial principle, sometimes the original nothingness), but in reference to the expressions and metaphors contained in the <em>Nishmat <\/em> prayer <em>, <\/em>(based on Isaiah 57:15): <em>Elohim Hayyim, El Shaddai; Rahum ve-hanun<\/em> (merciful and gracious, Ex. 34:6); <em>Ram ve-nisa  ( <\/em> High and Exalted); <em>Shokhen ad ( <\/em>He who dwells for eternity); <em>Mi-me\u2019on qadsho<\/em> (In the dwelling place of His holiness, Zech. 2:17), which refers, in particular, to images and metaphors from the mystical literature of the palaces (<em>Heykhalot<\/em>), where God sits in heaven upon His divine throne; then <em>Ve-qadosh shemo<\/em> (And Holy is His Name). God is compared to an engineer, a builder \u2014the letters are the building blocks and foundation stones of the universe\u2014a surveyor, a gardener, as the source and creator of the entire world, originating from three matrices, monads, or \u201celementary particles\u201d that then multiply infinitely: these are the 32 paths (     <em>netivot<\/em>) of wisdom (<em>hokhma<\/em>) which correspond to the 22 letters of the Hebrew alphabet plus the 10 numbers, counted items, or enumerations (<em>sefirot<\/em>), which is referenced, among other places, in the Talmudic tractate Hagiga 12a:  <em>Rabbi Zutra said that Rabbi said: The world was created by ten things or ten attributes (asarah devarim)<\/em>. The text of the <em>Sefer Yetzirah<\/em>explains the same: \u201cHis word is in them\u201d: the word of God or the breath of the living God ( <em>Ruah Elohim hayyim<\/em> ) is in each of its original elements on which the world rests. It is from His breath that Elohim traced, engraved ( <em>haqaq<\/em> ) or created ( <em>yatsar<\/em> ), carved ( <em>hatsav<\/em> ), sealed ( <em>hatam<\/em> ), spat ( <em>raqaq<\/em> ), weighed ( <em>shaqal<\/em> ), permuted ( <em>tsaraf<\/em> ), replaced ( <em>hemir<\/em> ) any existing thing. The 22 letters, according to the principle of division starting from the One, are separated into: 3 foundation-letters ( <em>otiot yesod<\/em> ), ie <em>alef, mem, shin<\/em> ; 7 double letters ( <em>sheva kefulot<\/em> ), i.e. <em>beit, gimel, dalet, kaf, resh, tav<\/em> ; 12 single letters ( <em>yud-beit peshutot<\/em> ). Creation therefore presupposes a systematic construction, characterized by the passage from the infinite, the unlimited, to the finite and the limited.   <\/p>\n\n<p class=\"wp-block-paragraph\">The two fragments that open the SY constitute the heart of the text: God, <em>Adonai tsebaot<\/em> , creates from the original chaos ( <em>tohu va-vohu<\/em> ) or rather, to use the very terms of the treatise, \u201cmakes the there-y-a ( from) nothingness\u201d ( <em>asa yesh me-ayn<\/em> ). The Creator ( <em>yotser<\/em> ) proceeds to the formation of the world by a series of acts which consist in dividing, tracing ( <em>haqaq<\/em> ) (the universe) from three matrix forms ( <em>sefirot<\/em> ): the letter ( <em>sefer<\/em> ), the number ( <em>sfar<\/em> , <em>mispar<\/em> ) and speech or speech ( <em>sippur<\/em> ). The letter and the number only have meaning and usefulness when situated in a structured whole (statement, equation or geometric space). We can, to link the letter, the number and the text, draw a parallel with the scribes ( <em>soferim<\/em> ) who, according to the Masora, the cantilation and vocalization of the Bible, copy and count the verses of the Torah. This triad ( <em>Sefer, sfar, sippur<\/em> ) will be taken up again, to take a musical metaphor, in the form of a harmonic development when the text speaks of voice, breath and saying ( <em>qol ve-ruah ve-dibbur<\/em> ). The formation and deployment of the universe therefore stems from this tripartition of original forms, which contain the totality of possibilities, between a linguistic dimension (the letters and their infinite combination), a mathematical dimension (the number, combined according to the laws of the progression of arithmetic and geometric series) and an anthropomorphic dimension (The body as an ordered assembly of organs). All of the phenomena that we observe in reality derive from the measurable amplification of these initial models which maintain relations of external complementarity and internal proportionality between them. The tripartition is found in all the variations of the original entities; linguistics between the sign (morphology), the sound (phonology) and the statement (syntax); numerical (between arithmetic, algebra and geometry); the discourse (between lexicography, semantics and symbolism) and the body (between the organs, the small pulmonary circulation and the large circulation of oxygenated blood, the vital functions, then the passions and the feelings). The divine Name, the letters, the language and the word, the numbers, their infinite combinations in algebra and geometry, therefore constitute the central foci, in which the creative energy is concentrated, and from which the whole of the universe.         The genealogy of forms\u2014the \u201csyntax of the universe\u201d\u2014depends on the combination of these primary entities. It is composed of series arranged in hierarchical order, subject to movement, rhythm, and infinite transformation, according to the rules of derivation, logical progression, permutations or combinations (<em>tserufim<\/em>), substitutions (<em>temurot<\/em>), and expansion (<em>hitpashtut<\/em>). Each component is a unique occurrence within the world\u2019s overarching linguistic, mathematical, geometric, and material system\u2014from God, the angels, the planets, the constellations, the signs of the zodiac, to the organs of the body and vital functions. <\/p>\n\n<p class=\"wp-block-paragraph\">It has been possible to establish various relationships between these original data of the <em>Sefer Yetzirah<\/em> and certain cosmogonies of antiquity. The author or authors of the <em>Sefer Yetzirah<\/em> have visibly combined the ancient Jewish mystical tradition with, among others, certain currents of Greek philosophy. It is, however, extremely difficult to say precisely to what extent our treatise is inspired by non-Jewish philosophical, cosmogonic, esoteric doctrines. This is a vast question, of particular complexity and difficulty, which is based on often unverifiable probabilities and suppositions. I will only touch very briefly on these thematic contiguities. We could cite Plato&#8217;s <em>Timaeus<\/em> , the commentary of Proclus, Plotinus, without forgetting the neo-Pythagoreans, including Philolaos of Cretona in his treatise, <em>On Nature,<\/em> and Nicomaque of Gerase, in his <em>Introduction to Arithmetic<\/em> , plus some Gnostics , including Valentin and Marcos. These doctrinal correlations will be evoked, deepened, during this day. So I don&#8217;t dwell on it.       <\/p>\n\n<p class=\"wp-block-paragraph\">It should be noted that the prime numbers specified in the <em>Sefer Yetzirah<\/em> (3, 7, 10, 12)\u2014which contain all the others potentially\u2014are defined as the \u201creceptacles and expansions of the One.\u201d Based on numerological combinations and infinite permutations of the 3 foundational letters, the 7 double letters, the 10 sefirot, and then the 12 single letters, we arrive at an infinite number of combinations of series and cycles. By calculating, in this way, the number of possible permutations between each of the 22 letters of the alphabet and each of the other 21, we obtain 462 combinations. Since this number implies a \u201cround trip\u201d between each of the letters\u2014as indicated, among other things, <em>by <\/em> the formula <em>\u201cgoes forth and returns\u201d ( <\/em><em>ratso ve-shuv<\/em>)\u2014we arrive at 231 connections. Furthermore, each number is categorized into three distinct orders: (1) arithmetic, in its algebraic dimension; (2) geometric, based on the correspondence between the integer and its spatial dimension. The increase or decrease of the number is associated with geometric expansion, the spatialization made explicit by the diagonal lines (<em>alkhasonim<\/em>), the extremities (<em>ketsavot<\/em>), the boundary (<em>gvul<\/em>), the dimensions or depths (<em>omaqim<\/em>), the measure (<em>midah<\/em>), and the significance of the sphere (<em>galgal<\/em>); (3) logical, particularly in the chain of discourse, parallel to the infinite forms that the universe takes based on the three matrix elements.     <\/p>\n\n<p class=\"wp-block-paragraph\">The organs of the human body are ordered, arranged, and function according to the same mathematical principles that structure the order of the universe. The human body is merely a materialization, an existential manifestation of the principles of divine algebra. The body is, in fact, composed of 3 foundational organs (<em>avarim-yesod<\/em>), 10 geometrically defined parts of the body (beginning\/end; top\/bottom; east\/west; north\/south; and the center: \u201cGod, the faithful King who reigns over the entire abode of His holiness, for all eternity\u201d) and 12 orifices that ensure <em>internal<\/em> circulation between the body\u2019s parts and <em>external <\/em>connections <em>with <\/em>other components of the universe, including the planets and the signs of the zodiac.  <\/p>\n\n<p class=\"wp-block-paragraph\">The complexity of the <em>Sefer Yetzirah<\/em> lies, on the other hand, in the existence of a succession of ramifications between different series or planes which are described in themselves, without necessarily that the writers have sought to explain their articulation and their interrelation. Let us note, therefore, within this interlocking of subdivisions, of degrees of creation, the distribution between the <em>sefirot<\/em> . The first four correspond to the transformation of the divine spirit into air, from which water appears and from which fire appears. The other six <em>sefirot<\/em> correspond to the six dimensions, axes and boundaries ( <em>qetsavot<\/em> ) of the universe. Same subdivision with regard to letters and speech. The Creator fixed them ( <em>qatsav<\/em> ) in the mouth ( <em>peh<\/em> ) in five places of the phonatory apparatus. The text adds the mention of the crowns which adorn, in the manuscripts of holy texts, the letters ( <em>tagin<\/em> or <em>qosin<\/em> ) which engender a new series of permutations. They correspond to the air ( <em>avir<\/em> ), to the temperate ( <em>revayah<\/em> ), to the phallus ( <em>geviah<\/em> ), to the separation between the masculine and the feminine and, above all, to a series of antithetical principles: left and right \/ order and disorder \/ \u201c depths of good and depths of evil\u201d. This binary taxonomy, therefore formed of a system of syzygies (antithetical couples), is counterbalanced, balanced, either by a median principle, or in reference to the first cause which ensures the stability of the whole, ie the One God. The binarity is evoked from the beginning of the treaty: <em>Ten numbers, without quiddity, according to the ten fingers of the hands, of which five (hey) are in front of five (hey)<\/em> . This systematic distribution has repercussions, once again, at the level of the body: the text speaks, in fact, of the good and bad listening of the ear, of the good and bad visions of the eye, of the good and bad words for the language. The opposites, which &#8220;hold each other in war&#8221; ( <em>omedim ba-milhama<\/em> ), are always stabilized by a principle of balance, a kind of balance which establishes harmony between the opposites, without which incohesion, disorder would take over. on it and disturb the order of the universe. Which is repeatedly stated in the <em>Sefer Yetzira<\/em> :             <em>And the Covenant of the One (brit ha-yahid) directed in the middle (be-emtsa&#8217;). Like the covenant or the word of the tongue (milat ha-lashon) and the covenant of the member (milat ha-ma&#8217;or <\/em>) <em>.<\/em><\/p>\n\n<figure class=\"wp-block-image aligncenter size-full is-resized has-custom-border is-style-rounded\"><img decoding=\"async\" width=\"716\" height=\"403\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1.png\" alt=\"Arrangements and correspondences between the sefirot and the parts of the body (From the Tikkunei ha-Zohar)Sefer Yetsirah &#10; \" class=\"wp-image-27212\" style=\"border-radius:29px;width:823px\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1.png 716w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-300x169.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-30x17.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-75x42.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-110x62.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-160x90.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-500x281.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-50x28.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-100x56.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-1-edited-1-200x113.png 200w\" sizes=\"(max-width: 716px) 100vw, 716px\" \/><\/figure>\n\n<p class=\"wp-block-paragraph\">Within these pairs of powers, let us emphasize a foundational polarity highlighted several times in the treatise: the opposition between the masculine and the feminine. Gender difference and heterosexuality are fundamental principles in the formation, evolution, and perpetuation of the universe. Sexual union therefore takes on an important theurgical function, as suggested by the references to semen (<em>zera<\/em>), the phallus (<em>min<\/em>), and the womb (<em>rehem<\/em>), as well as the importance of the awakening of desire. The centrality of sexuality is metaphorized by two cuts: birth, marked by the severing of the umbilical cord, and circumcision\u2014that is, entry into religious life\u2014both of which mark the coming into the world and into social life. Divine revelation or hypostasis (<em>hitgalut ha-Elohut<\/em>) is thus symbolized or metaphorized as a birth from within the very essence of the divine, taking the form of an intradivine expansion (<em>hitpashtut<\/em>), arising from an original code, fundamental entities, and mediating substances (<em>sefirot<\/em>) between the divine and the human, upon which the formation of the entire universe depends. A parallel is thus suggested between, on the one hand, human procreation\u2014from sperm, sexual union, <em>in utero<\/em> fertilization, the embryo, to the child at birth\u2014and, on the other hand, the stages of the creation of the universe. This refers to the combination of the triliteral root <em>Tav-Lamed-Dalet<\/em> and the play of vowels in <em>*toledet*, *toladot*, and *toledot*<\/em>, which refer to birth, procreation, lineage, the succession of generations, genealogy, and history.        <\/p>\n\n<p class=\"wp-block-paragraph\">If we now refer to the naming of the parts of the human body, we see that it is not without raising difficulties, in particular because of the halachic prohibition of dissection and cadaveric autopsy. It&#8217;s hard to tell what kind of creature &#8211; human or animal? &#8211; corresponds to the classification developed in the <em>Sefer Yetzira<\/em> . The description of the digestive system ( <em>klei ha-ikul<\/em> ), however, suggests that it is rather the anatomy of cattle, as described in rabbinical sources on the <em>shehitah<\/em> (including the <em>Hullin<\/em> treatise of the Babylonian Talmud ). That said, we see that the body, the ultimate link in the chain of being, occupies an essential place in the overall architecture of the universe. The body, glimpsed as an icon of divine perfection, is, in fact, a vector and a center of reception, of the &#8220;descent&#8221; of divine emanations &#8211; and of the &#8220;ascent&#8221; of thoughts, prayers and human desires towards the spheres heavenly. The body is a privileged vehicle for the objectification or manifestation of the divine within the material world. It constitutes, moreover, within the system of the world, a bridge ( <em>gesher<\/em> ) which establishes links with the other components of the universe. This is what the text explains: \u201cAll nested, combined, attached to one another\u201d ( <em>kulam aduqim zeh ba-zeh<\/em> \/ <em>ve-tsrefan zeh im zeh<\/em> ). Just as we have seen the importance of the passage (from the letter to the discourse, from the number to the equation and to the geometric figure), we observe similar series or sequences at the somatic level, between the distribution of the organs, the relationships between them, especially in the pulmonary and blood circulation, and the links with the universal rhythms or the order of the cosmos, especially with reference to the cycle of the planets. We thus observe a correspondence between, on the one hand, the sets of letters (3, 7 and 12), the consonant \/ vowel combination, their numerical value, and, on the other hand, the spatial arrangement of the bodily organs, the sequence of the days of the week and the movements, the rhythms of the celestial spheres. The <em>Sefer Yetzirah<\/em> thus establishes a correspondence between the mathematical-linguistic foundations of the universe and the somatic and mental structure of the human being. We thus arrive at the equations between the 32 paths of (divine) wisdom and the 32 main bodily organs.             <\/p>\n\n<p class=\"wp-block-paragraph\">It is clear that the division and role of the body\u2019s regions described in the <em>Sefer Yetsira<\/em> are similar to those found in various ancient cosmogonies, from China to Babylonia and Egypt, but also in certain ideas developed by some Greek anatomists, including Herophilus and Erasistratus, and by Greek philosophers, foremost among them Aristotle and Plato in the <em>*Timaeus<\/em>*. Once again, I am merely making a brief allusion, within the <em>Sefer Yetzirah<\/em>, to possible echoes of various ancient philosophies. Having outlined these possible comparisons, it is difficult to determine with certainty which non-Jewish sources may have inspired the anatomical system of <em>the Sefer Yetsirah<\/em> and would allow us to establish precise links with the mythological, philosophical, and esoteric traditions of antiquity. These questions would require a separate discussion.   <\/p>\n\n<p class=\"wp-block-paragraph\">Let us remember that, in our treatise, the organs are seen as physical receptacles of divine influxes, just as they are doors ( <em>she&#8217;arim<\/em> ) of access to the divine spheres. We observe similarities between the general configuration of the universe and the body structure: from the spherical head ( <em>galgal<\/em>), connected to the vault and the celestial spheres, all the way down to the lower parts\u2014notably the ten toes\u2014corresponding to the chain of the ten sefirot and, in reference to Kabbalah, to the  <em>sefira<\/em>  lower, the  <em>malkhut  <\/em>; let us mention the importance of vital centers in the center of the body, including the heart; intermediate poles, including the genitals; and a vertical axis\u2014the true axis of the world\u2014formed by the spine (<em>Amud Ha-Shidrah<\/em>, from the root  <em>shadar<\/em>, \u201cdiffuse\u201d in reference to the circulation of divine influences and emanations) and a series of organs that carry out the cycle of absorption, combustion, digestion, and elimination. Let us also mention what is known as melothesis, that is, the influence of the stars on the parts of the body and vice versa. The treatise establishes a correspondence between, on the one hand, the celestial worlds, their dimensions, and their polarities, and, on the other hand, the bodily architecture, divided into paired organs (the eye) and single organs (the genitals), the cardinal points or principal spatial coordinates (up\/down; left\/right), and, for each level or series, a median organ\u2014for the upper part, the mouth (<em>peh<\/em>); for the lower part, the genitals, symbolized, as I mentioned earlier, by circumcision. Or, according to another related classification, the ten fingers of the hand and the ten toes, plus two central organs, which correspond to the 22 letters of the Hebrew alphabet. The navel is not mentioned, but the idea of a central point is metaphorically represented, in the heavens by the divine throne (<em>kisse ha-kavod<\/em>) and, on earth, by the foundation stone (<em>even ha-shetiyah<\/em>) and by the Temple (<em>Heikhal ha-qadosh<\/em>), as the center of the universe and the point of harmony in the world, thus creating a direct relationship between the macrocosm and the microcosm. Just as the navel refers, within a descending chain of correspondences, to the umbilical cord, the fetus, and the physiology of the sexual act and procreation as described, among other sources, in medieval Jewish treatises on gynecology and obstetrics, including the <em>Book of Generation<\/em> (<em>Sefer ha-Toledet<\/em>).     <\/p>\n\n<figure class=\"wp-block-image aligncenter size-full is-resized has-custom-border is-style-default\"><img decoding=\"async\" width=\"720\" height=\"540\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2.png\" alt=\"The Three Mother Letters, Sefer Yetzirah\" class=\"wp-image-27197\" style=\"border-radius:20px;width:697px;height:523px\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2.png 720w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-300x225.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-30x23.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-75x56.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-110x83.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-160x120.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-500x375.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-50x38.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-100x75.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-2-200x150.png 200w\" sizes=\"(max-width: 720px) 100vw, 720px\" \/><\/figure>\n\n<p class=\"wp-block-paragraph\">If we refer back to the three-part division we outlined, we see that the three root letters\u2014 <em>alef, mem, shin<\/em> correspond to three letters of the Divine Name ( <em>yud, hey, vav<\/em>), to the three elements (water forms the earth, fire the heavens, and spirit the air), to three seasons of the year (water brings winter; fire, summer; air the temperate intermediate season), and three central organs: the head ( <em>rosh<\/em>), the center of intelligence, corresponding to <em>shin; <\/em> the abdomen ( <em>beten<\/em>) or the heart (<em>lev<\/em>), the center of circulation and the blood vessels, corresponding to <em>mem; <\/em> the male organ (<em>geviah<\/em>) (sometimes the torso, trunk, or solar plexus), as the median organ that balances the two, corresponding to <em>alef<\/em>. The three root letters correspond to the unified whole formed by the sacrum (<em>estem ha-atseh<\/em>).   <\/p>\n\n<figure class=\"wp-block-image aligncenter size-full is-style-rounded\"><img decoding=\"async\" width=\"720\" height=\"540\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3.png\" alt=\"7 double letters&#10;, Sefer Yetsirah\" class=\"wp-image-27208\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3.png 720w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-300x225.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-30x23.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-75x56.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-110x83.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-160x120.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-500x375.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-50x38.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-100x75.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-3-200x150.png 200w\" sizes=\"(max-width: 720px) 100vw, 720px\" \/><\/figure>\n\n<p class=\"wp-block-paragraph\">The seven double letters (<em>kefulot<\/em>) correspond to binary substitutions (<em>temurot<\/em>) at spatial endpoints (<em>ketsavot<\/em>)\u2014including the ends of the earth (Jeremiah 40:28) and the four cardinal points (Jeremiah 49:36), the seven planets (<em>kokhavim<\/em>) or firmaments (<em>raqi\u2019a, reqi\u2019im<\/em>), and the seven days of the week. The seven letters form the seven cervical vertebrae (<em>shel ha-tsavar<\/em>), the seven orifices (of the head) (two eyes, two ears, two nostrils, and the mouth) or seven gates of the body (<em>shearim<\/em>), thus creating a universal harmony between Saturn \/ Mouth; Jupiter \/ right eye; Mars \/ left eye; Sun \/ right nostril; Venus \/ left nostril; Mercury \/ right ear; Moon \/ left ear. <\/p>\n\n<figure class=\"wp-block-image aligncenter size-full is-style-default\"><img decoding=\"async\" width=\"720\" height=\"540\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4.png\" alt=\"The 7 Double Letters According to the Sefer Yetsirah\" class=\"wp-image-27217\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4.png 720w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-300x225.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-30x23.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-75x56.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-110x83.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-160x120.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-500x375.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-50x38.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-100x75.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-4-200x150.png 200w\" sizes=\"(max-width: 720px) 100vw, 720px\" \/><\/figure>\n\n<p class=\"wp-block-paragraph\">The 12 simple letters correspond to the primary somatic functions (sight, hearing, smell, speech, nutrition, and sexual union), to the 12 diagonals (<em>alakhsonim<\/em>); to the twelve months of the year (<em>hodashim<\/em>) and to the twelve rulers within the soul that correspond to the 12 dorsal vertebrae (<em>shel ha-gav<\/em>); to the 12 signs of the zodiac (<em>mazalot<\/em>), to the dispositions of the mind. Blood circulation and the combinations of humors determine a binary system of passions (anger, ataraxia) <\/p>\n\n<figure class=\"wp-block-image aligncenter size-full\"><img decoding=\"async\" width=\"720\" height=\"540\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5.png\" alt=\"The 12 Simple Letters, Sefer Yetsirah\" class=\"wp-image-27223\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5.png 720w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-300x225.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-30x23.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-75x56.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-110x83.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-160x120.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-500x375.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-50x38.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-100x75.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-5-200x150.png 200w\" sizes=\"(max-width: 720px) 100vw, 720px\" \/><\/figure>\n\n<figure class=\"wp-block-image aligncenter size-full\"><img decoding=\"async\" width=\"706\" height=\"529\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited.png\" alt=\"The 12 Simple Letters According to the Sefer Yetsirah\" class=\"wp-image-27228\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited.png 706w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-300x225.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-30x22.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-75x56.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-110x82.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-160x120.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-500x375.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-50x37.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-100x75.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-6-edited-200x150.png 200w\" sizes=\"(max-width: 706px) 100vw, 706px\" \/><\/figure>\n\n<p class=\"wp-block-paragraph\">And the 12 governing organs (<em>manhigim<\/em>) of the body, originating from the soul: namely, the left and right sides; the two arms\/hands (<em>yadaim<\/em>); the two legs\/feet (<em>reglaim<\/em>); the two kidneys or two testicles (<em>kulyot<\/em>); the liver (<em>kaved<\/em>); the gallbladder (<em>marah<\/em>); the spleen (<em>th\u2019ol<\/em>); the grinding stomach \/ small intestine (<em>hemses<\/em>); the stomach \/ uterus (<em>kavah<\/em>); the rumen \/ large intestine (<em>qarqevan<\/em>). These body parts are divided into a subsystem\u2014which could be linked to concepts specific to Jewish astrology. <\/p>\n\n<figure class=\"wp-block-image alignwide size-large\"><img decoding=\"async\" width=\"684\" height=\"1024\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-684x1024.png\" alt=\"The body in the Sefer Yetzirah\" class=\"wp-image-27170\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-684x1024.png 684w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-201x300.png 201w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-20x30.png 20w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-50x75.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-74x110.png 74w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-107x160.png 107w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-334x500.png 334w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-33x50.png 33w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-67x100.png 67w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah-134x200.png 134w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Le-corps-dans-le-Sefer-Yetsirah.png 752w\" sizes=\"(max-width: 684px) 100vw, 684px\" \/><figcaption class=\"wp-element-caption\">Medico-astrological figure: (BNF ms H\u00e9b 1881, Fol 264v). Probably from the 14th century. Medical recipes (in Arabic translated into Hebrew by Moses Ben Masliah of Capua). Zodiacal man (correspondence between organs, limbs and signs of the Zodiac (melothesia).   <\/figcaption><\/figure>\n\n<figure class=\"wp-block-image aligncenter size-full\"><img decoding=\"async\" width=\"679\" height=\"509\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited.png\" alt=\"The 12 signs of the Zodiac and the Sefer Yetisrah\" class=\"wp-image-27237\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited.png 679w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-300x225.png 300w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-30x22.png 30w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-75x56.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-110x82.png 110w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-160x120.png 160w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-500x375.png 500w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-50x37.png 50w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-100x75.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/image-7-edited-200x150.png 200w\" sizes=\"(max-width: 679px) 100vw, 679px\" \/><\/figure>\n\n<figure class=\"wp-block-image aligncenter size-large is-style-rounded\"><img decoding=\"async\" width=\"643\" height=\"1024\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-643x1024.png\" alt=\"Cambridge Psalter, Sefer Yetzirah\" class=\"wp-image-27241\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-643x1024.png 643w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-188x300.png 188w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-19x30.png 19w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-47x75.png 47w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-69x110.png 69w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-100x160.png 100w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-314x500.png 314w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-31x50.png 31w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-63x100.png 63w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge-126x200.png 126w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Psautier-Cambridge.png 706w\" sizes=\"(max-width: 643px) 100vw, 643px\" \/><figcaption class=\"wp-element-caption\">Calendar from a psalter,<br\/>St. John\u2019s College, Cambridge,<br\/>MS K.26, fol. 41v <\/figcaption><\/figure>\n\n<figure class=\"wp-block-image aligncenter size-large is-style-rounded\"><img decoding=\"async\" width=\"764\" height=\"1024\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-764x1024.png\" alt=\"Woodcut from an almanac &#10;, 1580&#10;Sefer Yetsirah&#10;\" class=\"wp-image-27244\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-764x1024.png 764w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-224x300.png 224w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-768x1030.png 768w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-22x30.png 22w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-56x75.png 56w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-82x110.png 82w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-119x160.png 119w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-373x500.png 373w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-37x50.png 37w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-75x100.png 75w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580-149x200.png 149w, https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Gravure-Almanach-1580.png 839w\" sizes=\"(max-width: 764px) 100vw, 764px\" \/><figcaption class=\"wp-element-caption\">Woodcut from an almanac (1580)<br\/><\/figcaption><\/figure>\n\n<figure class=\"wp-block-image aligncenter size-large has-custom-border is-style-rounded\"><img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2022\/05\/Livre-des-propre&#x301;te&#x301;s-Bathe&#x301;lemy-920x1024.png\" alt=\"Book of Properties by Bartholomew the Englishman&#10;BNF &#10;Ms. Fran&#xE7;ais 134&#10;Fol. 48v&#10;Sefer Yetsirah \" class=\"wp-image-27247\" style=\"border-radius:28px\"\/><figcaption class=\"wp-element-caption\">Book of Properties by Bartholomew the Englishman<br\/>BNF<br\/>Ms. Fran\u00e7ais 134<br\/>Fol. 48v <\/figcaption><\/figure>\n\n<p class=\"has-text-align-left wp-block-paragraph\">And also in non-Jewish astrology (notably Manilius and Firmicus): note the two opposing yet compatible pairs (fingers, toes, eyes, ears, and heart), or as hostile, antagonistic pairs (tongue, liver, and bile), or as life-giving (<em>mehayyim<\/em>) (nostrils and spleen), or as death-dealing (<em>mematim<\/em>) (the two lower orifices and the mouth). Finally, it should be noted that the twenty-two letters form a triad comparable to three kings or royal powers, relating to the cycle of the year, the heart (the central organ), and the dragon (<em>teli<\/em>, \u201cthe one who suspends\u201d). The <em>Sefer Yetsirah<\/em> says little about this dragon, which appears to be a pole linked to the constellation of the Dragon,<em>the axis mundi<\/em> around which the world is suspended (<em>talah<\/em>). The dragon is also regarded as a satanic, destructive force, akin to the serpent of Genesis, which exerts its malevolent influence outside the divine realm of holiness and introduces destruction and evil into the workings of the universe. Some scholars have detected a Gnostic or Iranian influence in this concept.    <\/p>\n\n<p class=\"wp-block-paragraph\"><em>Elohim-Adonai<\/em> , as the absolute first principle, is present in the totality of the world, including in the human body. Even if the demonstration remains succinct and cryptic, the <em>Sefer Yetsirah<\/em> postulates the isomorphism between the structuring of the human body, the physical world and the <em>sefirot<\/em> . Any action in the material world, especially through the intermediary of the human body, therefore has the power to strengthen, balance, unify or, on the contrary, weaken the upper world, at the very least to damage the channels between the lower and the top.   <\/p>\n\n<div id=\"wi725\"><div class=\"sq_wiki_content\" style=\"position: relative;clear: both;background: white;font-size: 14px;color: #333;max-width: 500px;margin: 5px auto 5px auto;padding: 13px;border: 1px solid #DDD;-webkit-box-shadow: 0 1px 0 #DDD;-moz-box-shadow: 0 1px 0 #ddd;box-shadow: 0 1px 0 #DDD;\"><a id=\"w_0\" class=\"sq_wiki\" href=\"\/\/fr.wikipedia.org\/wiki\/Sefer_HaZohar\" title=\"Sefer HaZohar\" style=\"display: block;font-weight: 700;color: #0074B7;line-height: 1.4em;margin-bottom: 5px;text-decoration: none;\">Sefer HaZohar<\/a><div class=\"sq_wiki_text\" style=\"font-style:italic;color: #333;\">For the homonymous articles, see Zohar. <span class=\"searchmatch\">Sefer<\/span> <span class=\"searchmatch\">Ha<\/span> <span class=\"searchmatch\">Zohar<\/span> The Sepher ha-Zohar (Book of Splendor), also called Zohar (\u05d6\u05b9\u05d4\u05b7\u05e8), is the masterpiece of<\/div><\/div><\/div><div><br style=\"clear:both\"\/><\/div>\n","protected":false},"excerpt":{"rendered":"<p>The representation of the human body in the Sefer Yetzirah, the 22 letters, the signs of the Zodiac, the limbs of the body<\/p>\n","protected":false},"author":1,"featured_media":27171,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_seopress_titles_title":"The Representation of the Human Body in the Sefer Yetsirah by Jean Baumgarten","_seopress_titles_desc":"Discover the fascinating depiction of the human body in the Sefer Yetsirah, an ancient Jewish mystical 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