Mahhshabah / Mahkshabah : Thought

Mahshabah: Thought

5	2	300	8	40

Mahhshabah / Makhshavah: Mem-Hayt-Sheen-Bayt-Hay: 40.8.300.2.5: biological pattern-unstructured substance- Breath of God-archetypal container-life. All thought is infinite and contains the cosmic Breath, or Rouhh Elohim. A "thought" is infinite movement (300) in unstructured substance (undifferentiated possibility) (8) in a living (5) container (2). The "thought" is received by a psyche characterized as Lavanah, a moving (30) awareness (2) of inner (5) and outer (50) life.

See: Sephirotic Systems and the Kernel.

Another explanation:
[It is written] (Habakkuk 3:2, "I heard a report of You and I feared." [This means] "I understand what was reported about You and I feared."
What did he understand? He understood God's thought. Even [human] thought has no end, for man can think, and descend to the end of the world.

Aryeh Kaplan, The Bahir, Weiser, 1989, Section 79, p.29

... We must pose the question of the orgin of the other designations of the first sefirah, as we find them (in a singuarly modified form) in the table in section 103 as well as in several other passages in sections 48, 53, 59, 60, 94 and 134. Mention is made there of the thinking of the thought of God, mahshabah, as the most hidden sphere, but also as the center of the innermost of the first six logoi. Not the divine will of Solomon ibn Gabirol and his Neoplatonic sources, of which the Bahir is completely ignorant, but precisely the thought or the primordial ideas is the innermost point that can be reached by all meditation and all comprehension of God. Does this terminology derive from a gnostic tradition in which, as indeed in several systems, the "thought" (ennoia), is likewise conceived as the supreme aeon of the pleroma? Similarly, in section 134, the "thought" is directly opposed to the other "powers" in which God manifests himself.

Gershom Scholem, Origins of the Kabbalah, Princeton, 1990, p.126