The divine energy of the body, nature is in the form of the sefirot called ”iggulim” (circles). Doing the will of GOD as described in the Bible effects the world like when one throws a stone into a pond and immediately upon the stone hitting the water a circle in the water forms around the stone. Which consequently by its wake makes a second circle surrounding the first. If the force of the stone falling is great enough there are more and more concentric circles till filling the whole pond. Thus is the divine sefirot in nature flowing according to this cause and effect pattern. In the world of ”iggulim” each “igul” (circle) does not touch each other. Under this ”nanhaga” (guidance) each person alone thinks they are the king. This is the world of Malchut (physical) and the Nefesh (animal soul).1 While the other form of the flow of the sefirot is called ”yosher” (upright). This is described as the ten sefirot in the shape of a man.This is a spiritual system containing 32 unique Divine power “emanations” organized in the shape of a man. This system is ruled by rachamim (mercy), it is dynamic, and not limited by cause and effect. It is the energy of divine providence. The transcendence of nature, by the soul. Through occupation in Torah and mitzvot we evoke Divine light to descend and become revealed below to guide providence in the world. Becouse these type of actions evoke Divine mercy. A small action can have a great effect. The stone hitting the water is these sefirot called ”yosher” . They are described as a “kav” (line) whose end is square, which enters the circles. While the rings created are the sefirot “iggulim”. With the sefirot ”iggulim” is the light of the sparks, pieces of the vessels that shattered. These we raise up to their source fixing and completing the vessels above. This is called the returning light, the light of judgment, concealment and limit. It rises from the mouth by Holy speech, Divine names and prayer ties with the supernal light ”oar yosher” which spreads out from above to below. The light of ”Yosher” is drawn down within the light of ”iggulim”, the returning light.2
Its explained that the enlivening ex nihilo (the continuous bringing into existence from nothing) of all entities in Creation, from the most sophisticated to the simplest object, is associated with the level of Godliness that’s concealed in nature. This level of Godliness is called the “iggulim” (circles) and sovev kol almin (surrounding all worlds), which also pervades all levels and aspects-‘worlds’-of creation equally. The metaphor used for this encompassing Godliness is that of a circle, which has no beginning and no end, symbolizing its relevance to all within it and its indifference to the distinctions of the entities encompassed by it. The concept of encompassing Godliness in its pristine sense is comprehended by the metaphor of the great circle, which encompasses all levels of Creation.
The graded descent of worlds, the realm of immanent transcendent Godliness, is termed memaleh kol almin (filling all worlds), it is within this great circle, it is comprehended metaphorically as a downward directed ‘kav.’ (line) It measures out light ordered and differentiated in Creation, in which ‘upper’ and ‘lower’ are significant distinctions. The ‘line’-representing the overall descent of immanent transcendent supernatural spiritual levels of Creation-however, it is restricted within the “natural” aspect of Godliness called the “iggulim” (circles). At a given juncture it forms a lesser circle and then descends as a line, forming a circle and then again proceeds as a downward line. Thus, although the circles found in the line are themselves stages in the order of unfolding of the light of the ‘kav’, which gives character to the circles. They nevertheless derive from and have something of the encompassing character of the great circle.
Since the destruction of the Holy Temple,
The way of drawing GOD’s presence on Earth is by doing His will, as described in the Biblical law. By this a unique concentration of Holiness in the area surrounding the person called his “Arba Amot” (4 foot surrounding square).We always act within it, for this is the proper way of Asiyah (the world of action)
We try to think outside of the square in its “surrounding lights”. Here is where the square meets the circles. Where the “supernatural Divine Providence comes to contact with and effects the providence of nature, as we will soon come to understand.
We act within the box and think outside it. Here outside the box in its surrounding lights is where new creative ideas enter our consciousness.
We unite the box inside with the circle surrounding it.
The circle is the energy of GOD in nature
This is the unity of the Ohr Penimi and the Ohr Makif (inner light and surrounding light), the square and the circle.
One who unites the circle and the square unites the letters Yod Hey with Vav Hey in a perfect union.
This is the secret of the Supernal Dew (Tal),
When Yod Hey Vav (39-Numerical value of טל Dew) descend and find their fitting place in Hey of the great name YHV”H יהו”ה
As its written :
“Awake and sing, you who dwell in dust; for your dew is as the dew of lights” (Isaiah Chapter 26)
The “rekia” (firmament) is imprinted with a square. At its 4 corners are the 4 faces of the “chayot” (angels in Ezekiel vision,Angels of world of formation-Yetzera ). Their faces turn in what ever direction the “rekia” upon their head turns. They turn their faces in the 4 directions, and all revolves in a circle. This “rekia” has all colors but 4 are dominant being green ,red, white and sapphire. This is as it says “a bow in the cloud”.3 קומה (Height) is the secret of the square, with 5 (points Chaga”t N”h). The 5th point (is height) it goes up into the אויר (Atmosphere). They are 5 sefirot. East West North and South is the secret of the square. The secret of each is 500 (4 directions x 500=2000 amot of Shabot tachum). Secret of nikud (point) in the center is the Malchut (Presence of Divine Kingship) grows to all 4 sides. It is the Shechinah (Divine presence) in the mishcon (tabernacle). The point dresses in it חייליה (forces) totalling 10 to all 4 aspects (being 40). The hvyh מ”ה (divine name) is 10 letters are 10 sefirot from which goes out flames including 4 letters : white red green and Black, there is also a fine color close to Techalet (the Biblical blue of the sitzet-fringes on garments). It is above white. Because of its fineness it could not be seen. It is mixed in the אויר, as the source of the flames of color is יוד Chuchmah (Divine creative wisdom). So Chuchmah dresses 4 or sometimes 5 colors.
The 2 aspects of Shabath are the circle and the square. They are 4 camps of the Shechinah. The circle is the Ofanimim (angels of this lowest world). They are beneath the Chayot (Angels of world of formation-Yetzera). Ofanim include from 6. They have yichus (relate to) aspect of iggulim (circles). So guidance of the world is through the aspect of the 6 corners. (Chesed represents love, giving, or mercy, Gevurah is sometimes also called “Din”, and means “judgment.”,Tiferet – represents beauty and balance. , Netzach stands for limitless energy, great quantity, endurance, and victory.,Hod represents contained energy that which is clearly defined. It is very specific flow. Yesod serves as a gateway for a certain quantity and quality of these Divine powers can enter the world) The square is secret of the Chayot. They are penimi (internal) to the level of ofanim. 4 Chayot alludes to number corners of square, being Chesed Givurah Teferet and Malchut. Penimi to the circle and square is ”Chasmal“ (inner voice of God). The square is the letter ם and the circle is the letter ס
1. 1Avodat Yisrael p.43
1. 2sulam on zohar hakdamah
1. 3Zohar Barashit 71b, Zohar ShirHaShirim p.34 Rosenberg, Aor Yakar Barashit 2 p.21, See Schneur Zalman of Liadi, Likkutey Torah, Korah 52a-d.See Dov Ber, Shaat Ha’Yihud, chapters 16 and 17. Tsemah Tsedek, Mitsvat tsitsit, chapter 2 in Derekh Mitsvotekha. See Sefer Maamarim, (5562) pages 475-479.
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