We do not speak of “Atzmut” (Essence of God) at all. This is because the root and the place of the creatures begin in the thought of creation. Ein Sof (the Infiniteness of God) pertains to the Thought of Creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection between the Essence of God and the souls. This is God’s “desire to give delight to the creatures.”
Ein Sof is the beginning. It is called “a Light without a vessel,” yet here is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiyah, which is our physical world. We can only relate to Ayn Sof as “the desire to enjoy”. Here is the beginning of the engagement with God at the highest levels. it is called “Light without a vessel.”
God’s desire is to do good to His creations.” This desire begins in the Highest worlds and extends through the lowest world. Souls can receive Lights according to what they have corrected and arranged. Thus, the souls can receive light, each according to its ability and nature. Thus there are all these attributes in different souls.
Ein Sof. is the root of the creatures, which wants to impart them delight and pleasure. It is called “His desire to do good to His creations.”
There is no change in Godliness. This is the meaning of “I the Lord do not change.” There are no Sefirot and aspects in Godliness. The will to receive defines the “creature” and a “new aspects” they may acquire. Change and growth begins from the place where the will to receive begins to receive “impressions”. One’s speech is aspects, parts of these impressions. Here with these “impressions” is begins a correlation between the Light and the will to receive.
This is called “Light and vessel.” , There is no utterance of action made by the Light of God without a vessel, since a Light that is not attained except in a vessel. Which is prompted by these “impressions” of desire which are Ayn Soff (Infiniteness of God). The Light that expands into our vessels, meaning into our will to receive is what we call Ein Sof. This is the connection of the Creator with the creatures, it being “His desire to do good to His creations.”
Our will to receive receives the expanding infinite Light, the expanding Light is then called Ein Sof. It comes to the receivers through many covering and vessels so that the beings below one will be able to receive it. All the varying aspects and the changes to the Light are made only according to the receiver. Their ability to receive the infinite light defines the nature of the light they receive. When we speak of different aspects of lights in the many worlds, these lights are in potential for revelation below. And when the receiver attains these aspects in this world here below, they are called “actual.”
Spiritual manifestation is when the “impression” of desire and the attained will come together, as without the “impression” of desire there is no way for the light to be attained, since there is no desire to obtain the aspect of the Light.
This is Based on the Teaching of Rabbi Baruch Ashlag
Filed under: ayn sof, divine thought, levels of the Soul, yhv"h and Elohy"m | Tags: Wake Up
Of the name יהו”ה (yhv”h) the first letter Yod emanates the spiritual awareness, creative inspiration, this is the level of Soul called “chayah. The second letter Hey creates the mental, it gives intellectual powers, understanding, this is the level of soul called “Nashama”. The 3rd letter Vav forms and reveals the emotional soul of Man, it is called the “Ruach”. The final Hey eminates the Animal soul called “Nefesh” and makes physical world continually.
There are many worlds, the world of Atzilut is the place of Emanation of the Divine energies, to it is no aspect of physicality. It is created from the Yod of יהו”ה (yhv”h),
The world of Beriah is Creation , the Hey of הו”ה, the level of the mental in the realms. Contemplative powers are emanated from this world to the soul called “nashama”. Yetzirah is Formation, the Vav of הו”ה, the level of the emotional. From here our “Ruach” emotional soul receives its composition continually. Asiyah is Doing, the Hey of הו”ה, the level of the physical in time and space. This is the realm where our soul called “Nefesh” dwells in its body .
Each Letter of the name, and level of the soul exists within the other, and without the other. All are within one, and the One is within all.יהו”ה is the One, there is no second, or any other. All Four levels, Atzilut, Beriah, Yetzirah, and Asiyah. All are present in all. All together form the body of יהו”ה .
“Hoveh,” (Hebrew) means “to be”. By adding the letter Yod, the verb is transformed into the active, command tense. As the letter י (Yud) before a word makes is active. Thus the Name of G-d יהו”ה, thus means “Being”, in the active sense, or “Active Being”. For this reason, this name is considered to be unpronounceable, for one cannot reduce the whole of Active Being into one sound, that a Human alone can pronouce. The presence of יהו”ה exists in time and space, and therefore can be perceived and experienced, but this experience cannot be limited in the sense of sound to be pronounced like any other word. So יהו”ה can be experienced, but not pronounced , it has no one sound, for all sounds are within it. It is aspect of the infinite so cannot be pronouced in its most profound sense, do it is called the “ineffable name”. The “Infinite” is revealed through “יהו”ה “, creating the finite reality of this world also.
There is “Ayn” (in Hebrew means nothingness-this is the infinite which is as nothing compared to the finite reality of this world, having no comparison), which is “Is Not” (all that has not yet become manifest is here) and there is Yesh (meaning in Hebrew that which is, does exist), Yesh is to Ayn, as body is to soul. All “what is” cloaks itself, garment upon garment, so that even the most clothed expression still in its essence is a manifestation of what “Is Not”. Meaning the infinite energies of GOD are within all. The garments of “What Is” act as filters so as to diffuse the energy of the infinite light of God.
The “Ayn” (in Hebrew means nothingness-this is the infinite which is as nothing compared to the finite reality of this world,having no comparison ) is in the י of יהו”ה . Yesh (meaning in Hebrew that which is, does exist) come into being from the letters הו”ה of יהו”ה .
The Ayn Sof (Infiniteness of GOD ) is manifest in time and space as יהו”ה
“Hoveh,” (Hebrew) means “to be”. By adding the letter Yod, the verb is transformed into the active, command tense. As the letter י (Yud) before a word makes is active. Thus the Name of G-d יהו”ה, thus means “Being”, in the active sense, or “Active Being”. Without movement, Consciousness remains dormant, asleep unto itself. The Name of G-d יהו”ה, has the active force that propels motion, change growth. By the name that which exists in the infinite as potential but “Is Not” can be made to become ‘What Is” can be made manifest.
But without movement, Consciousness remains dormant, asleep unto itself. The beginning is when the Sleeper has awaken the Awareness,of the Primordial Consciousness of Ayn-The Infiniteness of GOD which shifts from the passive to the active state, manifesting”What Is” from that which is “Is Not yet”-the infinite.
There is now Ayn (the unmanifest in the infinate) and there is Yesh (that made manifest). Ayn is the Soul of G-d, and יהו”ה is the Body.
At this point Creation, as we know it, has begun.
This is a great secret :The entity we know as man embraces Consciousness it is the “what is”, and Unconsciousness is the what “is not yet” (the infiniteness of God). These in turn correspond to body and soul. The Primordial Awareness, that is the beginning is itself Unconsciousness. This is the true purpose of creation.
What for us is true consciousness, is truly unconsciousness. What dwells within the Human unconscious, is the true Awareness. As it is above, so must it be below. This is the awakening of the sleeper. As the Primordial Sleeper awakens, He begins to Be. What He “Is”, is Atzilut (the source of his soul power of emination. Let him work with the GOD to create reality.
The sleepers below must awaken, for GOD, the Primordial Ayn (Infinate of GOD) above was, as if, asleep and has awaken and become Yesh (a manifest active source in his soul) As it is above, so must it be below.
Filed under: A"k, Akudim, ayn sof, Botzina kardinutah, Creation, Divine names, kav and Reshimu, keter
The Keter of A”k (Adam Kadmon) is simple unity. It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. “kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by “histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin” (Create from nothing). The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is will. A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of “Zachor” or “Nakavah”. Also with Atik of Atzilut is no “Zachor” and “Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע”ב Chuchmah and ס”ג Binna of A”k. These give birth to מ”ה of A”k. The “penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A'”k there was Nothing. There was no aspect of time. The sefirot of Atzilut are above “sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time “mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma.1 From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its ע”ב of A”k, but at the feet its Nh”y from chuchmah of A”k)2
“Botzina kardinutah” (the shining lantern of darkness) measures the flow of light, there comes out from it a line, a hidden spark, it is like this ם, at first it is a closed מם. A the line comes forth from it which is a ו by measurement it is opened and made into a בּ. And this is בראשית. (Tikunim)
1. 1Shomer Emunim p.36,37,41,71,73,77,80,99,123
1. 2Arba Maod Shekel Kassef p.19
Here we are told of a blessing in fulfilling Hashem’s commandments “ Behold, I set before you this day a blessing and a curse” (Deuteronomy 11:26). So it is every day in fulfilling the commandments. The reward is the Holy one’s blessing, Blessed is His Name. Heaven forbid in not fulfilling the commandments we are asking for the curse. Not fulfilling the commandments we are told is as worshipping other God’s as its written “if you will not obey the commandments of yhv”h Elohache”m, but turn aside from the way which I command you this day, to go after other gods, which you do not know (Deuteronomy 11:28) . This is similar as written in the psalms “They do not know, nor will they understand; they walk in darkness”(Psalms 82:5). We have been given the way of life by Hashem in his commandments, this is our way, the way of out forefathers, peace unto them. To act in any other way would be to act irrationally, by the wind of folly. Its truly a way we “do not know”, becouse if one knew where that path leads they would certainly stay clear of it.
3 times in the parsha it is said to rejoice. “shall rejoice before Yhv”h “(12:12) and “you shall rejoice in all that you put your hand to, you and your households, because Yhv’h Elohache”m has blessed you. (12:7) . As our Father Avraham did we should rejoice in out portion which is our blessing. Serve Hashem in Joy. Not just doing the mitzvot, but doing them Joyfully, as a true expression of love. We should put great thought into our mitzvot so to beautify them. Concerning this we are instructed that Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the “light”. If one learns correctly they will pray correctly, do mitzvot correctly all in simcha in good spirit. If one prays and knows “cavanot”(spiritual intention) of Teffila there is no greater joy in the world than this.1 Whoever can perform the “mitzvot” as is proper, and his words are correct arrouses Hashem. But “sadeekem” who have knowledge concerning the essence of the meaning of the physical requirements of the Mitzvot and their words, and know how to have “cavana” (proper intent) in their hearts and are arroused in the “mitzvot”. They get blessings from the place of thought, and Hashem is close to them. When they call to Hashem he is ready and there for them. They interact with Divine providence.2 Rejoice doing the mitzvot to the best of your ability. This will result in the blessing mentioned in the first verse of parsha.
What exactly is this blessing ?, Its result for one thing is we will be Holy people as it is written “Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be my own treasure among all peoples; for all the earth is mine; And you shall be to me a kingdom of priests, and a holy nation.(Exudus 19:5-6) To reach this blessing the path is spelled out in the laws of the Torah. Together these laws make the path that is “ right in the eyes of Yhv”h Elohech”a “(13:19). Know, There are those who serve Hashem as slaves, they do not cleave in the Ayn-sof (infinate light), except by histashalut (gradual unfolding). While those who serve Hashem out of love cleave in Hashem with out any mesach (screen-filter) separating.3 In the parsha we are told a way to help us fulfill the way of the Torah as its written “And you shall remember that you were a slave in the land of Egypt, and the Yhv”h Elohech”a redeemed you ” (15:15).By remembering we were slaves, we can appreciate our freedom and rejoice in the way of the Torah. And by remembering the strong arm by which Hashem redeemed us from Egypt with miracles while plaguing the Egyptians, and finally drowning them in the sea. We can realize the greatness of Hashem and the love he has for us and thus we can Love Hashem as is proper, and be in awe of him. Then we will be sure to see our righteous Mashiach quickly in our days.