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As altogether eleven sefirot are listed across the different schemes, two (Keter and Da'at) are seen as unconscious and conscious manifestations of the same principle, conserving the ten categories.
The sefirot are described as channels of Divine creative life force or consciousness through which the unknowable Divine essence is revealed to mankind.
The seven subsequent sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkuth) describe the primary and secondary conscious Divine Emotions.
Two sefirot (Binah and Malkuth) are feminine, as the female principle in Kabbalah describes a vessel that receives the outward male light, then inwardly nurtures and gives birth to lower sefirot.
Luria described the sefirot as complex and dynamically interacting entities known as partzufim, each with its own symbolically human-like persona. It is the superconscious intermediary between God and the other, conscious sefirot.
These three heads correspond to the superconscious levels of faith, pleasure and will in the soul.
In its early 12th-century dissemination, Kabbalah received criticism from some rabbis who adhered to Jewish philosophy, for its alleged introduction of multiplicity into Jewish monotheism.
The Ein Sof (lit: without end) is an important concept in Jewish Kabbalah.
Generally translated as ‘infinity’ and ‘endless,’ the Ein Sof represents the formless state of the universe before the self-materialization of God.