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Din. “Law.” In Kabbalah, the term refers to the fifth sefirah, associated with the left and judging side of the divine self. It also is used (mostly in the plural dinim) to refer to negative or demonic forces that one seeks to overcome.

Eyn Sof. “Endless;” a designation in Kabbalah for the limitless and undefined reservoir out of which all existence comes, the utterly unknowable and mysterious side of the Godhead.

Ha ‘ala ‘ah. “Uplifting.” The raising of sparks of holiness or of fallen souls, a key aspect of religious devotion as understood by later Kabbalah and Hasidism.

Halakhah. Literally: “walking.” The path of conduct laid out by rabbinic Judaism; codified religious behavior.

Hanina ben Dosa. Second-century rabbinic teacher and miracle worker.

Haskalah. “Enlightenment.” In modern times used to refer to the Jewish version of eighteenth-century European Enlightenment, featuring skepticism with regard to religious tradition.

Hesed. “Grace” or “love.” The overflowing love of God for all creatures; the fourth of the ten sefirot, the right hand of the divine self. Often symbolized by Abraham.

Hokhmah. “Wisdom.” In biblical sources, the ancient wisdom of God, existing prior to Creation. Identified with primordial Torah in rabbinic tradition. In Kabbalah, the second (in some systems first) of the ten sefirot, the “primal point” containing all further existence, the “father” of the sefirotic universe.

Kabbalah. Literally: “tradition,” “that which has been received.” Refers specifically to the esoteric doctrine of the sefirot promulgated by the Zohar and other teachings first written in Spain in the twelfth to thirteenth centuries and later works of that school. More broadly, designates the Jewish mystical tradition as a whole.

Kelipah. “Shell.” In Kabbalah, the term refers to the “shells” or “husks” that surround the sparks of divine light and need to be broken through in order to redeem that light. In the popular imagination, kelipot are demonic forces.

Kenesset Yisra'el. “The Assembly of Israel.” In rabbinic sources, the Jewish people depicted as the beloved earthly consort of God. In Kabbalah, a key term for the tenth sefirah, also called shekhinah or malkhut, the divine female who is wedded to (and exiled from) the blessed Holy One (tif'eret).

Keter, keter ‘elyon. “Crown,” “highest crown.” The first of the ten sefirot, identified with the primal will of God to bring forth the universe.

Lulav. The palm branch used in the ritual of Sukkot, waved and shaken along with three other species.

Malkhut. “Kingdom.” The tenth sefirah, the female hypostasis that receives the energy of the nine upper sefirot and channels it into the existence of the lower worlds, hence “bride” of God and “mother” of Creation.

Merkavah. “Chariot.” The moving throne of God depicted in Ezekiel 1, forming the basis for a visionary and literary tradition of mystics who “descended” into a state of consciousness from which they reported on continuing journeys through the heavens and visions of the throne.

Midrash. Rabbinic interpretation of Scripture, often including fanciful re-readings of the text. The ongoing tradition of reinterpretation and the texts that record this tradition.

Mikveh. Ritual bath or bathhouse.

Mishkan. “Dwelling;” the tabernacle for God's presence, described in Exodus 25-40. Hence any dwelling place for the divine Presence in this world.

Mishnah. The second-century original codification of rabbinic teaching, focused chiefly on emerging halakhah.

Mitzvah. “Commandment;” one of the 613 commandments of the Torah, a derivative from them, or a rabbinic addition.

Nahman of Bratslav. (1772-1810), Hasidic master, mystic teacher, and storyteller.

Neshamah. “Soul” or “breath of life.”

‘Olam ha-Ba. “The world to come.” In rabbinic sources, usually designates either the afterlife or the time following messianic redemption (the distinction between them is often vague). In Kabbalah, refers to the third sefirah binah and designates