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levels of humans
October 31, 2011, 3:23 pm
Filed under: levels of the Soul, Soul | Tags: , , ,

LEVELS OF HUMANS

The position of the soul and the body can be compared with a lame man sitting on the shoulders of a deaf person. When the lame heard pleasant music, and he wanted to dance, he gave the deaf person some wine and he started to hop. Thus, a little drink gives enjoyment to the body and then the soul has pleasure.

Ibor (un born) – Some what like zombies much of the time under the power of the “other side”. These souls have not yet been born to, they have no knowledge of the ways of Holiness.

Katnut (small conciousness)- Level of soul called “Nefesh” (Animal soul), These souls perform God’s commandments but only with their “hands and feet”, not with their hearts and minds. This level may last a long time, too long for most. They do not “know”, they perform God’s commandments only because they feel obligated.

Yonika (nourishing)- These souls have begun intellectually searching for the answers to the important spiritual questions, so this level is called “Yonika” (nourishing)., There souls also have “acquired” and serve God with their “Ruach” (Emotional Soul). They are growing Spiritually. They become more delighted with spirituality and become distance from physical desires that interfere with their spiritual goals.

Gadlut (Expanded consciousness) also called “Mochin” (Brain) and Yoled (Birth). Here one has gave birth by their thoughts speech and actions to Expanded spiritual consciousness, this is a realm most humans do not achieve. The rules of nature are different for these people. The God’s interaction with them is more revealed and closer. To these people all things not involving their spiritual growth is of no interest.

Man has a physical body from this physical world. He has an “Nefesh Behemit” (Animal soul), which is the evil inclination, from demons who dwell in the air. He has a “Nefesh Sachlit” (Intellectual soul) from the Ophanim angels of Asiyah. This is all referring to levels  of the Nefesh of Asiyah. The other levels of soul are explained in other posts in this category

The Ar’I teaches that the Nefesh is manifest by the Name Elokim. The Ruach is manifest by the Name Yhv”h. The Neshamah manifest by the “miloy” (spelling-out) of the Name Yhv”h.

A person’s soul which is A part of GOD knows a lot more than we think.

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shman’s new book, Becoming the People of the Talmud: Oral Torah as Written Tradition in Medieval Jewish Cultures (University of Pennsylvania Press, 424 pages, $65) for the Forward. And he notes the following:

…[Fishman] demonstrates not only that even when written copies existed, the Talmud in Mesopotamian, North African and Iberian Jewish communities of the early Middle Ages was still primarily transmitted by word of mouth, but also that authoritative pronouncements on Jewish law often diverged from that Talmud. It was only in 11th- and 12th-century France and Germany [300 years after the Babylonian Talmud was codified] — the Ashkenazic heartland — that Jews began to experience Talmud “as readers studying a book,” and that book came to be viewed as the paramount guide to practice, a process similar to the shift going on at the same time among non-Jews, as Northern European Christianity moved to a text-based culture from a custom-based one.

The work of the 11th-century French scholar known as Rashi facilitated the treatment of Talmud as one long book by preparing the authoritative running commentary still in use today. The next step, accomplished by several generations of scholars beginning with Rashi’s grandsons — collectively known as the Tosafists — was to identify and seek to reconcile the multiple contradictions in the book, a problem that had rarely surfaced when the Talmud was an oral tradition. By the 13th century, this focus on the intricacies of the written text had spread across the Pyrenees [mountains] to scholars in Spain and then elsewhere, quickly establishing itself as the normative form of Jewish learning.

As the medium transforms the message, two key substantive changes in Judaism wrought by textualization are discussed in “Becoming the People of the Talmud.” Clearly, the newly constituted “text” is more rigid than oral tradition, reducing the flexibility of the religious authority to reinterpret past wisdom in light of new reality in a way that does not disrupt the consciousness of a seamless tradition. Thus, Fishman notes, the Tosafists were often perplexed when they saw that customary religious practices that had evolved naturally differed from those prescribed in the talmudic texts, and so they exerted remarkable casuistic energy in attempts to reconcile them.…

What’s interesting here is that if you set the date of the Talmud’s ‘universal’ adoption as a rigid source of Jewish law at the mid-1300s instead of the rabbinic back formation that sets it in the mid-8th century CE, it makes the behavior of so-called questionable Jewish communities like the Beta Israel of Ethiopia and the Bene Israel of India in clearer context.

Many of the binding legal decisions of the talmud these communities supposedly ignored or inexplicably did not know about are thrown into a completely new light when it becomes clear that the Talmud itself wasn’t really binding until much later than the rabbis have claimed.

It is also helps demonstrate that rabbis who do not know history and related sciences like archeology can easily make mistakes in judgement, just like rabbi who do not know medical science or physics make errors of judgement.

In both those cases, these rabbis rely on the Talmud as if it existed, pristine and perfect, in a vacuum.

But it does not now and it never did exist in that way.

Perhaps one day, rabbis and their yeshivas will acknowledge that.

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