(Annex to Introduction to Jewish Kabbalah)
As stated in the introductory article to Kabbalah, each sefirah has a series of correspondences that concern the idea of macrocosm and microcosm, reflecting the spiritual world in the astral and physical world, so that stars and planets are identified with parts of the human body or symbols considered universal.
However, it must be taken into account that the origin of the Kabbalah is Jewish, and that it has been over time when all these associations have not only been modified, but also added. Elements common to many other thought systems can be seen, such as the Moon-Cancer or Sun-Leo association, astrologically repeated, and that, however, it is not true that Scorpio has any relationship with the sexual organs, as it does occurs in the gemology linkages that drink from the Renaissance.
This can be noted, and in fact for this reason it is specified separately, also in matters of angelology: for the traditional Jewish Kabbalah, the Sefirot were linked to a heavenly order, while in modern Kabbalistic systems, especially those stipulated in the S.XIX, an individual angel was assigned to them.
Keter: the crown, the divine will. His planet is Neptune and he has no assigned zodiac sign. It is related to the skull, the head, with the biblical figure of the Messiah and with the color white, the absence of color. Its symbol is "the thought".
Its angelic order within the Jewish Kabbalah is Hayot Ha Kodesh (Holy Living Beings), the highest angelic rank. In the later heterodox cabala, and the assigned angel is Metatron, the heavenly scribe.
Chochmah: the starting point, the thought and the masculine principle. His planet is Uranus and he has no assigned zodiac sign. It is related to the right part of the brain, with the biblical figures of Adam and Moses and with the bluish or transparent color, grey. Its symbol is the wine or the well, for extracting water from its depth.
Its angelic order within the Jewish cabal is that of the Ophanim or Galgalim, translated as the Wheels, which turn the future, or the wheels of the celestial chariot, as described by Ezekiel; or the Thrones (or rather, the holders of the divine Throne). In the later heterodox kabbalah, its assigned angel is Raziel, the supposed head of the Thrones, whose name refers to the "Divine Secret".
Binah: it is the understanding and the feminine principle. Her planet is Saturn, and her zodiac signs are Capricorn and Aquarius. It is related to the left part of the brain and the heart, with the biblical figures of Noah, Moses and Leah (or Lea), Jacob's first wife, and its color is dark blue, turquoise or green. Its symbol is the first, and also a palace. It is also called the fiftieth gate.
Its angelic order within the Jewish cabal is that of the Erelim (the Brave), the third rank of the angelic hierarchy. In later heterodox kabbalah the assigned angel is Tsafkiel, "Sigh of God," a communicator angel.
Hesed or Ghedulah: it is benevolence, mercy and love. Its planet is Jupiter and his zodiac signs are Sagittarius and Pisces. It is related to the right arm, including the right hand, with the biblical figures of Abraham and Aaron, and with the color white, blue, or silver. Its symbols are the morning and the South.
Its angelic order within the Jewish cabal is that of the Hashmallim (the stormy or electric ones: in short, the rays) or Shinanim, a superior order parallel to the Ophanim. In the later heterodox kabbalah, its assigned angel is Zadquiel, "Justice of God", or Hesediel "Grace of God". The angel identifies with the anonymous angel who prevented Abraham from sacrificing his son at the last moment.
Geburah or Din: it is courage, power, rigor, justice. The related planet is Mars and the zodiac signs are Aries and Scorpio. It is related to the left arm, including the left hand, with the biblical figure of Isaac and with the colors red, black and blue. Its symbols are blood, sunset and the North.
Its angelic order within the Jewish kabbalah is that of the Seraphim (the Burning Ones), represented with three pairs of wings covered with eyes, sometimes human-shaped and other times ophidian-shaped. In later heterodox cabala, the assigned angel is Camael, "Vision of God," or Chamuel, "Wrath of God." It is identified with the anonymous angel who expelled Adam and Eve from Paradise with his fiery sword.
Tiferet or Rachamin: it is beauty, glory, harmony. Its (astrological) planet is the Sun and its zodiac sign is Leo. It is related to the torso, to the biblical figure of Jacob and to the color of sapphire, but also to red and white, even gold, in relation to beauty. Its symbols are Heaven, King Solomon, and the palm leaf.
The angelic order within the Jewish kabbalah is that of the Malakhim (the Messengers). This is the general term in Hebrew to designate angels, which in turn passes into Greek as ἄγγελος (ággelos, read angelos), with the same unfolded meaning. In the later heterodox kabbalah, his assigned angel is Raphael, usually named archangel, whose name means Medicine of God. This angel has also been identified as the angel that will play an instrument to announce the Apocalypse, which is why in other circles it is known as the angel of death.
Nezach: it is eternity, persistence and victory. The related planet is Venus, and the zodiac signs are Taurus and Libra. It is related to the right leg, including the foot, with the biblical character of Moses and its color is pinkish white, but also hopeful green. Its symbols are the Cherub and the prophetic Source, but also Thanksgiving.
Its angelic order within the Jewish kabbalah is that of the Elohim (the Rulers), a term that is also used, thus in the plural, to address God, for which reason some scholars consider that it is a residue of ancient polytheism. In later heterodox cabala, the assigned angel is Haniel, "Joy of God."
Hod: is royalty, majesty. The related planet is Mercury, and the zodiac signs are Gemini and Virgo. It is related to the left leg, including the foot, with the biblical character of Aaron, and its colors are pinkish white and orange. Its symbols are the Cherub and the prophetic Source, but also Praise.
The angelic order within the Jewish kabbay is that of the Bene Elohim (the sons of God or Sons of the Rulers). The term as such is controversial, due to disputes over the possible procreation of angels, their appearance in the Enoch apocrypha, among other issues. In the later heterodox kabbalah, its assigned angel is Michael, "Who is like God", often referred to as the archangel, leader of the heavenly armies against Satan and responsible for the weighing of souls in the Apocalypse.
Yessod: is the Foundation, the cause. Its (astrological) planet is the Moon and its astrological sign is Cancer. It is related to the male and female sexual organs, with the biblical characters Joshua, Phineas (son of Eleazar) and Solomon, and with the pinkish-white color, violet. Its symbols are Saturday and peace.
The angelic order within the Jewish kabbalah is that of the Cherubim (The next, the closest, it is understood, to God), the second in the nine choirs of angelology. They are held by God's transport, by Ezekiel's Chariot. In the later heterodox kabbalah, its assigned angel is Gabriel, "Force of God", the direct intermediary between God and humans.
Sekinah or Malkuth: it is the Kingdom, the Presence, the receptive Sefirah. The related planet, obviously, is Earth, and therefore it has no assigned zodiac sign. It is related to the mouth, to the Biblical characters of Raquel and David, and to the colors black and blue. Its symbols are Jerusalem, the Moon, the Rainbow and the Ocean.
Its angelic order within the Jewish kabbalah is that of the Eshim (the flaming ones), normally parallel to the Thrones, they are considered the closest to human affairs. In later heterodox Kabbalah, his assigned angel is Sandalphon, of uncertain etymology, though most likely from the Greek meaning something like "brother or companion". This angel is also considered the brother of Metatron. If Gabriel is God's messenger to men, Sandalphon collects human messages and takes them to God.
Pietro Viktor Carracedo Ahumada - firstname.lastname@example.org
-Halevi, Z.S. Psycologhy and Kabbalah. Weisserbooks, Boston, 1992
-Scholem, G. La cábala y su simbolismo. SXXI ed., México 2001
-Segol, M. Word and Image in Medieval Kabbalah. Palgrave Macmillan, NY 2012.
>Jewish Kabbalah: an introduction.
>Magicology (II): Two faces of the same coin
>Christian demonology in Middle Ages.