Filed under: Ar"i, insanity, Intro to Kabbalah of the Ar"i, introduction, Introduction to Kabballah, learning, Rabbi Chym Vital Calabrese, Rabbi Yitzchak Loria, The Holy Ar"i | Tags: -Rabbi Simeon bar Yohai, End Of Days, Etz Hayyim, halakhic obligation, Hayyei Ada, Kabbalah, m, Maimonides', PaRDeS, R. Hayyim Vital, R. Isaac Luria, Rabbi Chym Vital Calabrese, Rabbi Kook, rationalism, the Ari
UPDATED APRIL 28 2015
Rabbi Yitzchak Luria ben Shlomo Ashkenaz’s father was related to the famous Maharshal, was born in the Old City of Jerusalem in 5294 (1534) in what is now the Old Yishuv Court Museum, and passed away on the 5th of Av 5332 (1572.
Rabbi Yitzchak Luria known as the Ar”i, a acronym standing for Eloki Rabbi Yitzchak, “the G‑dly Rabbi Isaac”; Ar”i is also the Hebrew word for “lion.” No other master or sage ever had this extra letter aleph, an abbreviation for Eloki (G‑dly), prefixed to his name. This was a sign of the esteem in which his contemporaries held him. Later generations, fearful that this appellation might be misunderstood, explained the aleph as standing for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. Alternatively, some explain that the aleph stands for adoneinu, “our master.” To this day, among Kabbalists, Rabbi Yitzchak Luria is referred to as “Rabbeinu HaAri” , “HaAri HaKadosh” (the holy Ari), “the Ari,” or “the Arizal”.
The following story is told about the birth of the Arizal:
Rabbi Shlomo Luria lived in Israel…One day in the study hall alone learning Elijah the Prophet appeared to him and said, “I have been sent to you by the Almighty to bring you tidings that your wife shall conceive and bear a child, and that you must call him Yitzchak (Isaac). He shall begin to deliver Israel from the kelipot (“husks,” forces of evil). Through him, numerous souls will receive their tikkun (rectification). He is also destined to reveal many hidden mysteries in the Torah, and to expound on the Zohar. His fame will spread throughout the world. Take care, therefore, that you not circumcise him before I come to be the sandek (the one who holds the child during the circumcision ceremony).”
He finished speaking and disappeared. Rabbi Shlomo Luria went home, but did not reveal this secret to anyone, even to his wife. When the Ari was born, the house was filled with light, and on the eighth day he was brought to the synagogue to be circumcised. His father searched everywhere to see if Elijah had come as promised, but he did not see him. Everyone was urging the father to proceed, but he replied that not all the guests had yet arrived.
An hour went by, but Elijah still did not come.
An hour went by, but Elijah still did not come. Then he thought bitterly to himself: My sins must have prevented him from fulfilling his promise. But as he was crying, Elijah appeared and said, “Do not cry, servant of God. Draw near unto the altar and offer your son as a pure sacrifice dedicated entirely to Heaven. Sit on my chair, and I shall sit upon you.” Whereupon, invisible to everyone present except Rabbi Shlomo, Elijah sat on his lap, received the child with both hands, and held him during the entire circumcision. Neither the mohel nor those assembled saw anything but the father holding his baby. After the circumcision, he again promised Rabbi Shlomo that the child would bring great light to the entire world, and then he disappeared.
Rabbi Shlomo passed away when the Ari was still a child. In 1541, unable to support the family, the Ari’s mother traveled to Egypt with her children, where they lived with her brother, Mordechai Francis, a wealthy tax collector. The boy’s brilliance continued to shine in pilpul (Talmudic dialectic) and logic. Rabbi David ibn Zimra (the Radbaz) taught the Ari both the revealed and the concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel Ashkenazi, the author of Shitah Mekubetzet.
By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all the sages in Egypt. At this age he married his uncle’s daughter, and then spent the next six years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another six years. He then isolated himself completely in a house near the Nile for another two years. He remained alone, not speaking to any human being throughout the week. He would return home on the eve of Shabbat, just before dark. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and then only in the holy language —-Hebrew. The Ari and his wife had a number of children, including a son named Moshe, who passed away at a young age, and a daughter, who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.
He continued to progress in this manner until he was worthy of divine inspiration (ruach hakodesh). On numerous occasions Elijah the Prophet revealed himself and taught the Ari the mysteries of the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies. These angels would ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient prophets.
Elijah told him the time had come to move to Safed…
In 5330 (1570), after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him the time had come to move to Safed, a city in the Galilee in the north of Israel. There he would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to the ancient knowledge.
When he first arrived in Safed, the Ari joined the circle of students who studied Kabbalah under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived, for the Ramak passed on soon afterwards.
After the passing of the Ramak, the Ari began teaching Kabbalah. The Radbaz, who had also settled in Safed, warned him not to teach Kabbalah in public. However, later the Radbaz recanted after receiving a sign from heaven that he had erred in his ruling. (Some say that Elijah the Prophet himself visited the Radbaz and revealed to him that he had erred.) Soon a group of the leading Kabbalists in Safed gathered around him, among them Rabbi Chaim Vital, who became his chief disciple.
Rabbi Chaim Vital writes in the introduction to his Shaar HaHakdamot:
The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, pilpul, Midrash, aggadah (the non-legal portions of the Talmud), maaseh bereishit and maaseh merkavah (esoteric disciplines). He was expert in the language of trees, the language of birds and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. 2, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people’s thoughts, often before the thought even entered their mind. He knew future events, and was aware of everything happening here on earth, and what was decreed in heaven.
He knew the mysteries of gilgul (reincarnation)—who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times. Together with, and from, these departed souls, he studied the true mysteries.
From a person’s scent, he was able to know all that he had done. (See Zohar, vol. 3, p. 188a.) It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.
All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts. Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Elijah would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him these secrets.
The Ari’s Writings
The Arizal himself wrote relatively little. From his own hand we have novellae on two Talmudic tractates. These have been included in his teacher’s Shitah Mekubetzet. His writings in Kabbalah were included in Rabbi Chaim Vital’s Eitz Chaim, and are marked by Rabbi Chaim with the preface, “Found written in manuscript.” There is also a commentary on a small section of the Zohar, and a few hymns for the Sabbath, from the master himself. The bulk of his teachings were recorded by his disciples in numerous works, primarily by Rabbi Chaim Vital. His disciples also recorded his customs in a work known as Shulchan Aruch HaAri, published in Venice in 5440 (1680).
Every custom of the Ari was scrutinized, and many were accepted…
The teachings of the Ari were afforded the status of a rishon (primary authority). Every custom of the Ari was scrutinized, and many were accepted, even against previous practice. The Magen Avraham (Rabbi Avraham Gombiner, 5395–5443 (1635–1683)) accepts many of the Ari’s customs as legally binding. In deciding disputes that had remained unresolved for centuries, he often cites the Ari’s custom as the final authority.
Included among the main students of the Ari are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel de Uceda (author of Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masoud HaMaaravi, and Rabbi Gedalia. Even among these select few, only Rabbi Chaim Vital was permitted in his master’s lifetime to write down the Ari’s teachings.
After Chyim Vital died, Rabbi Avraham Azulai and Rabbi Yaakov Semach dug up the notes Chyim had took from learning from the Ar”i which he asked to be buried with. after permission was given from Heaven in a dream.
WHO WAS THE SPIRITUAL MASTER THEY CALL THE HOLY AR”I (LION) WELL HERE IS WHAT IS MOST WELL KNOW STUDENT HAD TO SAY ABOUT HIM :
A few times that I was walking in the field with my teacher, the Holy Ar”i, may his memory be for a blessing, and he said to me: Behold, there was a certain person, named so-and-so, who was a tzadik and a Torah scholar, but because he committed such-and-such a sin during his lifetime, he is now incarnated into this stone, or this plant, or animal. My teacher, of blessed memory, never knew these people, and we ,his students would investigate the history of these departed souls, and we would find that the facts about the deceaced person to be in accordance with his words. I am not going to go into this at length, because I could never recount all the times this happened. Other times he would gaze at a grave five hundred cubits away, amongst twenty-thousand other graves, and he would see the soul of the person buried there standing on the grave. He would tell us that so-and-so is buried in that grave, and he is undergoing such-and-such a punishment for having committed such and such a sin. We would inquire after this person, and always find it to be as my teacher said. We were witness to many amazing things like this.
The Ar”i said that every commandment is associated with one of the twenty-two letters of the Hebrew alphabet, and that when someone performs a commandment, the letter associated with that commandment shines on his forehead, replacing the letter shining on his forehead from the previous commandment he performed. But If he performs the commandment of charity, the letter associated with it does not disappear as fast as the letters associated with other commandments, but rather continues to shine on his forehead the whole week.
I rarely copy other peoples work,
but this is something special,
Great merit from this to the Government of Israel for
publishing this teaching.
Studying the literature of the Kabbalah and turning to the teachings of mysticism and the Zohar puts off many excellent people. This distrust is quite understandable, in light of the generation and particularly the academic society in which we live, where rationalism and a scientific approach predicated upon the five senses prevail; hence anyone who delves into another dimension is viewed askance.,
In addition to this point there are other arguments to justify the negation of the Kabbalah. Below I shall present the major ones, along with the counter-arguments that justify the study of Kabbalah in our time.
The first argument asks, “Why Kabbalah?” Is there any halakhic obligation to study the mystical?
Rabbi Moses Cordovero (Remak), in Or Ne’erav (p. 17ff.) bases this halakhic obligation on Maimonides’ understanding of the mitzvah implicit in the First Commandment, “I, the Lord, am your G-d.” These are Cordovero’s words:
One of the things commanded by the Torah is that a person apprehend his Maker to the best of his intellectual ability, as it is said, “I, the Lord, am your G-d…” (Ex. 20:2). Maimonides explains this commandment at the beginning of his book [Mishne Torah, Book of Knowledge, I, 1] as follows: “The foundation of foundations and firmest pillar of wisdom is to know that there is a First Being, that He caused all beings to be.” Maimonides undoubtedly meant that this commandment includes apprehending the order of the beings that stem from Him… And so he included this in his concise language: “to know that there exists a first cause and that He brings into being all else that exists.” Thus he meant to include in this commandment the need to know also how He causes all things to be.
Remak maintains that the commandment means actual knowledge and apprehension of the Deity to the extent that one’s subjective intellectual ability allows, for otherwise how are we to interpret Maimonides’ words “to know” and the positive obligation that follows from the commandment, “I, the Lord, am your G-d”? It turns out, however, that one need not go so far. In the opinion of R. Hayyim Vital, in his introduction to his work, Etz Hayyim, the obligation to study Kabbalah stems from the commandment to study Torah:
In the plain sense of the Torah [peshat], its narratives, laws and commandments as plainly written, there is no recognition of any obligation to apprehend their Creator, may He be blessed. Moreover, there are commandments and injunctions that the intellect cannot countenance … and nearly most of the Torah’s commandments, especially their detailed laws, the rational mind does not tolerate; so, wherein lies the glory of the Torah, its beauty and greatness?
Elsewhere (Sha’ar ha-Gilgulim, preface 11), R. Hayyim Vital says quite clearly and explicitly: “‘Studying Torah counterbalances them all,’ and it has four interpretations, their anagram being PaRDeS: peshat, the plain sense; remez, allusion; derash, homiletical interpretation; and sod, the mystical; all of them must be studied,… and if one of these four is lacking to the best of a person’s ability, his soul will transmigrate on account of this.”
These words are perhaps based on the particular way the Zohar views the Torah in its entirety. The Zohar (Be-Ha’alotkha 152) perceives the Torah on several levels, just as one could see and relate to a person only superficially, on the level of his clothes, or one could look deeper at the person’s body, or even deeper at his character, into his soul. With the Torah, the superficial vision, of the clothes alone, is the narrative aspect. Looking deeper, at the body, reveals the commandments and precepts. Looking deeper still, one reaches the soul-the mystical. Thus studying the mystical is an integral part of studying Torah, hence the basis for this obligation and its importance.
The second argument is: Danger, Kabbalah!
The Sages were notedly dubious about studying Kabbalah, saying among other things, ” ‘Do not delve into that which is too wondrous for you’ (Ben Sira)– You have no business dealing with hidden secrets” (Hagigah 13a).
Rabbi Isaac De Latash responds to this argument in his preface to the Zohar (pp. 1-4):
To resolve this difficulty, let me inform you that there is no contradiction in what has been said. For the kabbalistic study of the Torah is the quest for true knowledge of the Creator, known through his deeds, and the knowledge of how He created the world through His glory-and this is the study of the ten spheres [sefirot], except that we have no business looking into the highest sphere, the supreme crown (keter) and that which is above it, which is the highest of high, called the En Sof … but investigating the other spheres, … that which has been revealed to us of Him, … is for us and our offspring, … for here contemplation and education were permitted.
In other words, “that which is too wondrous for you”-the essence of the Creator-is not for us to investigate, but His actions-His impact on the world through the angels and the sefirot-are permissible, indeed are our duty to study and try to understand.
The third argument is: Kabbalah, only after all else! It has been ruled on the basis of the words of the Sages (Hayyei Adam, 10.12; Rema, Yore De’ah 246.4), that a person should not study Kabbalah until he has filled himself with the study of gemara and the posekim, as Rema said: “Until he has filled himself with meat and wine … prohibitions and waivers, and the laws on the commandments.” In addition, Kabbalists wrote that one should not study Kabbalah until one has reached the age of forty, for it says, “By age forty one acquires wisdom” (Ethics of the Fathers 5, 21).
These contentions, as well, can reasonably be rebutted. To begin with, R. Hayyim Vital (in his preface to Etz Hayyim) cited the Ari, R. Isaac Luria, to the effect that one should not learn from or rely on kabbalistic works written after the time of Nahmanides (except for: Etz Hayyim, Mavo She’arim, and Shemona She’arim), which apparently include the source prohibiting the study of Kabbalah before age forty. Furthermore, the Ari, the greatest of all Kabbalists, did not impose such a restriction nor did he set any time limit or quota on studying Kabbalah. With regard to the argument about “filling oneself with the study of gemara” before entering the world of Kabbalah, we cite the response of Rabbi Yitzhak Isaac of Ziditchov, (mentioned in the essay, “Kol Omer Kera” by R. Isaiah Zelig Margalit):
Did not the Sages say (Kiddushin 30a), “A person should always divide his years in three, one third to Bible, one third to Mishnah, and one third to Talmud?” The gemara raises the question, “But does a person know how many years he will live?” … Therefore, it appears that this should be interpreted as applying to one’s days, dividing one’s time each day in three. This is what we do when we study Kabbalah: each day we fill ourselves with Mishnah and posekim, and then we devote ourselves to Kabbalah. For if one has to wait until one is filled with Mishnah and posekim, who knows if one will live that long? Thus it can mean nothing other than each day, individually, as interpreted by Tosafot (Gittin 9).
In other words, each day one is to fill oneself with Mishnah and posekim, in a relative, not absolute, way. This seems quite reasonable, in my humble opinion, since the definition of “filling oneself” is not quantifiable; and even if so, that is only for the very privileged few. It is inconceivable that such a considerable portion of the Torah–the mystical side– of which it is said, “Let all who wish come and partake” (Mekhilta de-Rabbi Simeon bar Yohai 19,2), should be reserved only for the few and not for the entire people.
The fourth argument is: Kabbalah is only for the genius! The Kabbalah deals with things that are beyond the intellectual capabilities of the average person, and any attempt to study it can only lead to error and heresy.
The first part of this argument stems from ignorance, for anyone who has hasome exposure to Kabbalah knows that one need not be a genius in order to have the intellectual level required to understand it. Quite the contrary, studying gemara, and especially understanding its logic, is far more difficult and demands greater analytical ability and power of concentration.
As for the danger of mistaken perceptions, Hida (Hayyim Joseph David Azulai) wrote (Etzba Moreh 44): “Studying the Zohar is the most elevated of studies, even when one does not comprehend what it says and even if one reads it wrong.” This is apparently based on the Zohar (3.85), freely translated as follows: “A person who wishes to study Torah and has found no one to teach him, yet nevertheless studies Torah out of love for the Torah but mumbles it for lack of knowledge-each and every word of his ascends on high, and the Holy One, blessed be He rejoices in each word … and they are called arvei nahal [lit. willows; a pun on arev, meaning pleasing” (cf. Remak [R. Moses Cordovero], Be-Or Ne’erav, p. 14, for further explanation).
The fifth argument is: Why Kabbalah in our generation? Our parents and grandparents managed without Kabbalah, so who are we in an era that is based primarily on material achievement to enter the deep spiritual dimension of the Torah?
That is precisely the reason. Many of the things said in the Zohar and in kabbalistic literature stress that precisely as the messianic era approaches one has more need of studying Kabbalah, and that only this study will “hasten the redemption of Israel.” The best known are the words of the prophet Elijah to R. Simeon bar Yohai (cited in Tikkunei ha-Zohar, at the end of the sixth tikkun): “How many people will be nurtured from your work, when it becomes clear in the last generation at the End of Days; and by virtue of it ‘you shall proclaim liberty throughout the land’ (Lev. 25:10).” Liberty, or Redemption, will come about in the land by virtue of the Zohar.
A broad explanation of this approach is provided by the words of Tel Aviv’s former Chief Rabbi, R. Hayyim David Halevi (in his preface to his work, Maftehot ha-Zohar ve-Ra’ayonotav):
Apparently ideas based on plain sense and exegesis will not suffice to nurture “the last generation” [based on Deut.29:21] and occupy their minds… Precisely this last generation, that will reach the greatest heights in its scientific education, soaring to the heavens in its wisdom, is likely to become giddy and lose its spiritual balance… In a time when the plain sense of the Torah and its commandments do not suffice, then the secrets of the Torah will come to nurture one’s thoughts. If one thinks that one’s ostensibly “great” intelligence cannot fathom the commandments of levirate marriage and halizah in their plain sense, then the teachings of the mystical will come and disclose before him mysterious worlds, remote and obscure realms, that no living person will ever be able to comprehend without these disclosures… and hidden inner worlds within one’s own soul, vast spiritual resources that include the living and the dead, and only then one will understand.
In the light of this we can now understand the words of Rabbi Kook (Orot ha-Kodesh, I, p. 141):
Revealing the mystical in “the last generations” to purify the hearts and occupy the minds with sublime thoughts whose origins are in the secrets of the Torah, will become, in the last generation, utterly essential to the preservation of Judaism. The descent of the generation, which led to the necessity of employing this lofty means, is itself the ascent.
Filed under: Introduction to Kabballah
Thousands years ago an event occurred in the edge of the Middle east, on the African continent that has had a major impact on the lives of every human being on Earth.
The Creator of the Universe freed three million slaves from a evil Egyptian civilization and gave them a vision of His infinite reality, called “Torah”.
The former slaves, known as the Hebrews were terrified. They begged their leader Moses, to intercede on their behalf and receive the Torah. As by God’s open revelation, they were overwhelmed. The Creator consented and Moses went up Mount Sinai and received the Torah from God. The Torah is God’s direct communication to this world.
Moshe brought down the Tablets of Stone, and the Law and the Commandment. As it says in the Torah itself “Moses received all the mitzvot (commandments) (Ex. 24: 12).
The Law refers to the Written Torah; the Commandment to the Oral Torah, its explanation. The Oral Torah explains how to perform and integrate into our lives the Commandments (mitzvoth) found in the written Torah. This was passed down through the generations as The Oral Tradition and survives to the present day as The Talmud.
This is no coincidence.
There is also another treasure that’s included in the Oral Torah that reveals the deepest mysteries of the nature of Creation and The Creator, hidden in the words and the very letters of the Written Torah. This was also passed down through the generations, but only to a small group of sages in each generation. They preserved the mystical tradition over the centuries and eventually revealed part of it in written form. At a time that God told them to preserve these teaching for posterity. They have brought forth thousand texts, today known as the “Kabbalah.” , many more exist to this day as manuscripts.
Kabbalah explains the nature of Creation the interaction between its physical and metaphysical elements. Many of the discoveries being made in Physics today coincide with what we already know from Kabbalah.
The word “Kabbalah” itself comes from the Hebrew root word “kabal” which means to “receive”. The Kabbalah was “received” by the scholars of each generation from those of the previous generation, reaching all the way back to Moses who received the Torah from God at Mt. Sinai. Mishna in Tractate Avot (Fathers) says that “Moses Kabal (received) the Torah and Moses transmitted it (the Torah) to Joshua, Joshua passed it on to the Elders of Israel, the Elders transmitted it to the Prophets, the Prophets to the Men of the Great Assembly, etc.”
Moses received complete and perfect knowledge of kabbalah (The mystical wisdom) when he received the Torah at Mount Sinia. God told Moses to put his Spirit upon Joshua, and its written that he “transmitted it to Joshua”. Moses taught Joshua the methods and disciplines needed for entering into a prophetic state. This is the tradition of the Kabbalah.
The spirit of prophesy at this time has been lifted by God above the world, but a lesser level called “Ruach HaKodesh” (the Spirit of Holiness) still remains and is attainable these days.
During the period of the Prophets, the secrets of Kabbalah were guarded by the and were taught to only a few of their disciples. At the end of the period of the Prophets and the destruction of the First Holy Temple near, the prophet Ezekiel was shown a fantastic vision called “Ma’aseh Merkava” (the Workings of the Chariot). In this powerfully intense vision, Ezekiel is shown the secrets of Divine energy flow in the Creation or, in a format in which, the Kabbalah could be taught. He is some of the Ezekiel teaching :
“And I looked, and, behold, a stormy wind came from the north, a great cloud, and a fire flaring up, and a brightness was around it, out of its midst, as the color of amber, out of the midst of the fire.
5. Also out of its midst came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.
6. And everyone had four faces, and everyone had four wings.
7. And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the color of burnished bronze.
8. (K) And they had the hands of a man under their wings on their four sides; and the four had their faces and their wings thus,
9. Their wings were joined one to another; they turned not when they went; they went everyone straight forward.”
(Ezekiel, chapter 1)
Because of the secret and Holy nature of this wisdom of “Kabbalah” its teachings are words of mystery and hardly understandable to the uninitiated. The Sages in Tractate Chagiga of the Talmud instruct that, “The Ma’aseh Merkava may be taught only to individuals who can understand with their own understanding.” With the Roman occupation and persecution and the ensuing destruction of Jerusalem and the Second Holy Temple, the long exile and dispersion until this day.
There was a great danger that the Oral Tradition could be lost with the scattering of the Jewish People, it became apparent to the Sages that it would have to eventually be committed to writing. In particular the “Kabbalah” tradition, was in danger of being forgotten or, even worse, changed. So to preserve Jewish identity and the Oral Tradition in needed to be organized and written down. Rabbi Akiva generations earlier knew this, so he wrote down a version of the book written by our forefather Avraham, “Sefer Yetzira” (Book of Formation). A version that could be shared publicly, the original teaching we know was a much larger body of work that that which is revealed publicly today.
Other major works of the Kabbalah were also committed to writing during this period of persecution including the Sefer Bahir (Book of Illumination) by Rabbi Nehunia ben Hakanah, Pirkei Hekhalot Rabatai (The Greater Book of Divine Chambers) by Rabbi Ishmael ben Elisha and The Zohar (The Book of Splendor) by Shimon bar Yochai (Rashb’i). To name only a few that are more well known. The Zohar, was revealed to Rashb’i by the Prophet Elijah while Rashb’i and his son were hiding from Roman persecution in a cave for thirteen years. The Zohar was kept from the general public till the mid-Thirteenth Century CE, until the great Kabbalist, Rabbi Moshe de Leon edited and publishing The Zohar as we know it today.
RABBI SHIMON BAR YOCHI WAS A INCARNATION OF MOSES WHO CAME TO THIS WORLD TO REVEAL THE SECRETS OF THE TORAH.
In the sixteenth century, in the city of Tzat in northern Israel there gathered great rabbis sages of the Kabbalah. The greatest among them was R. Yitzhchak Luria, also known as the “Ar’i” (acronym for Adoneinu Rabbi Yitzchak).
HE WAS ALSO A INCARNATION OF MOSES.
After years of study in seclusion in caves in Egypt, he was told in a dream by Elijah the Prophet that he needed to go to the Land of Israel to give over what he had learned. In 1569 CE he arrived in the holy city of Tzfat and within a short time there gathered around him an illustrious circle of disciples including R. Yosef Caro, author of the Shulchan Aruch, and R. Chaim Vital. . Upon meeting the Ari for the first time, the Ari said that his whole purpose in learning and teaching was so that Chaim Vital. Over the next two years the Ari taught and Chaim Vital took notes. The Ar’i revealed to Chaim explanations to the secrets of the Zohar that no one before him was able to perceive. Chaim Vital, was able to systematize the esoteric knowledge of his Teacher the Ar’i. The Bal Shem tov introduced this wisdom in the 18th century to European Jewish public, to whom this knowledge was not as well know as it was to the Safardim (The middle eastern Jewish Population).
To help aid the novice, the beginner in reading this book I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.
Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.
The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.
The Ruach is the Emotional soul- called “spirit”
The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING.
The Chayah is the soul of creativity
The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.
Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.
The 10 Sefirot-Powers of Divine emanation
Keter – · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.
Chochmah – · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.
Binah – · Binah means “understanding” it is powers of reasoning, intellect..
Chesed – · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.
Gevurah – · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.
Tiferet – · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.
Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.
Hod – · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.
Yesod – · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.
Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.
Shekhinah is the Divine presence
Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.
Adam Kadmon – The first world, contains all overall Providence.
Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.
Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.
Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.
Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod
From here is emanated the level of soul called “Ruach”
Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.
There are also six secondary Parzufim:
Jacob and Israel, which are aspects of Ze’ir Anpin
Rachel and Leah, which are aspects of Nukvah,
Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.
Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.
Atzlut Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here.
Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”
Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”
Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh.
There infinite names here are a few of the main ones :
אהי”ה – Ahyh – Sefirah Keter divine will
י”ה– Yh- Sefirah Chuchmah wisdom creativity
יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance
א”ל– Al -Sefirah Chesed Kindness
אלהי”ם -Alhym – Sefirah Givurah severity restriction
שד”י – Sdy – Sefirah Yesod Gateway of all the energy
אדנ”י– Adny Sefirah Malchut, This name manifests the Divine presence
NOW YOU CAN UNDERSTAND SOME OF THIS
GO CHECK IT OUT YOU OWE IT TO YOUR SELF
SECRETS OF GOD !
Filed under: Creation, Divine essence, Divine names, Introduction to Kabballah
Kabbalah explains the very origins of creation and the continual flow to the creation of the Divine energies. In the Kabbalah, G-d is referred to as the Ein Sof; meaning the infinite Being that has “no end.” In the act of creation, G-d made something finite out of the infinite. This is a wondrous thing. How did this come about?
The power and ability of the Ein Sof is called the Or Ein Sof (the Light of the Ein Sof). Because physical light is perceived as being ethereal and intangible, and because light gives life and warmth, it is often used in Kabbalah as a metaphor for Divine Power.
There was a quantum leap from infinite to finite, calling this leap of states Tzimtzum (contraction). By this the God made a place to create the worlds as before this his infinite light fill all places. Before creation, the prevalent manifestation was that of the infinite Light. Contained within the Or Ein Sof in a most sublime way was the potential for finitude, however initially it was undistinguished from the powerful manifestation of the Or Ein Sof. In order for creation to take place it was necessary somehow to conceal this infinite Light, thus creating a vacuum for the Finite Light to be revealed. With regards to Tzimtzum–G-d purposefully drew back the infinite to create a space in which finitude could be realized. This concealment of the Or Ein Sof is called by the Arizal the Tzimtzum HaRishon. This “first” Tzimtzum was the most radical in the sense that it was the quantum leap. It must be noted that the concealment of the Or Ein Sof did not affect Atzmut itself (the essence of G-d ) which transcends everything, including changes. For the God in His essence never changes. This is what Malachi the prophet meant when he spoke, “I, G-d, have not changed.” G-d remains the same after creation as before creation. He remains totally aloof from any change within the creation. All change takes place within a manifestation of revealed power–the Or Ein Sof.
One may draw an analogy to a ray of light from the sun. While it is within the sun, the ray has no independent identity because it is totally nullified by the greater light of the sun itself. Only when the ray has left the sun can it be recognized and perceived as having an independent identity.
Another aspect involves a gradual contraction of Divine Power that flows into this finite world. It enters the world in a ray of “light” at all times. This ray is called the “Kav”, it continually nourishes the world.
It is explained that what was left after the Tzimtzum were the “letters of the residue-tracing” (Reshimu). The Zohar states that “He engraved letters in the supernal purity” (i.e. in the Or Ein Sof). This means that when it arose in G-d’s will to create the world, “G-d measured out within Himself in potential what would exist in actuality.” In the Zohar, this act of measuring out is referred to as “engraving letters.” These letters are the instruments for structuring and formation of the Divine’. They are letters of the Torah.
The infinite is given Finitude, parameters and definition by the form of definitive language and its Letters. These letters are dimensions of Divine energy. Letters are the building blocks of words which can build sentences, speak a language, and subsequently communicate. The Kabbalah calls these letters “Vessels” (Kelim), and the meaning within the words “Lights” (Orot). Every sentence is composed of letters which are the Vessels for the meaning of the sentence, and the message conveyed which is called the Light (Or). The revelation of Vessels came about through the Tzimtzum, although they existed in an abstract form before the Tzimtzum. As previously stated, within the Or Ein Sof was also the power of finitude. Prior to the Tzimtzum these “Letters” were filled with Or Ein Sof and they represented only the potential for limitation. The form of a “letter” is a “vessel”, the “cavana” (intent) filling the letter is its light.
In order for there to be diversity within the creation, it was necessary to reveal different qualities or attributes of light of the Divine. These “attributes” are called Sefirot and they are the building blocks of creation. Every Sefirah (attribute) is composite of Lights and Vessels.
It must be emphasized that the existence of the Sefirot in no way implies plurality within Divinity. The Sefirot are not separate entities within the Or Ein Sof. To quote from Sefer Yetzirah, “The ten Sefirot are bli mah (without substance); their end is wedged in their beginning, and their beginning in their end, like a flame bound up in a coal. For G-d is One, and there is no second to Him.” This same metaphor is employed in the Zohar, “The Holy One blessed be He, emits ten crowns, supernal holy crowns with which He crowns Himself. He is they and they are He, just as the flame is bound up in the coal, and there is no division there.”
The initial Tzimtzum concealed the Or Ein Sof so that within a circle is left a void within which something finite can be created. The next stage of creation was the introduction into this circle of a beam of pre-Tzimztum light called the Kav. Contained within this Light were all the ingredients for the creation of the various worlds. The difference between a circle and a beam of Light is that the circle has no beginning and no end. The circle represents the Infinite Light, the Light that surrounds all worlds. It is called “Or Makkif” (a transcendent Light). The Kav is a chain of unfolding worlds, levels of energy that can be drawn into creation. The “Kav” is like a ladder with various rungs of levels of energy. In the higher worlds, the Light is very intense and G-d’s presence is absolutely manifest. As the Kav progresses below, the measure of Light is reduced further and G-d’s presence becomes more concealed within the Vessels. At the center of the circle is this world. This is the lowest point of the line at which the Light is totally concealed within the physical creation.
The “kav” passes through the The Four Worlds Atzilut – Emanation Beriah – Creation Yetzirah – Formation Asiyah – Action and reveals “light” (Divine qualities of the sefirot of each of these worlds) to souls in this world according to their individual merit and the needs of the creation at any given moment.
The purpose of the Tzimtzum was not concealment, but was really done for revelation— a descent for the purpose of ascent. Through Tzimtzum a finite world was created. The Torah and Mitzvot (commandments) can be likened to clothing or garments that are covering the Or Ein Sof. This world, with all its limitations, cannot contain the Infinite Light in its revealed state, but it requires physical garments for the infinite light to become revealed in our finite word so to this end the God has given us his commandments in the Torah. Within this world one could reveal Or Ein Sof spreading it out in this world when its light is enclothed within Torah and Mitzvot By this there is fulfilled the purpose of creation to create a dwelling for God in this lowest realm.
It should also be noted that our actions and Mitzvah performance will eventually precipitate the revelations of the Messianic Era and the Resurrection. Exile (concealment of the Divine light) is a result of sin. It blocks the flow. Mitzvah (commandments, literally means in Hebrew attachment) Draw new flow, Divine energy into creation. The real purpose of Exile is so to reveal “self-sacrifice” for Mitzvah observance. “self-sacrifice” to do God’s will in great love. This acts as an arousal from below and elicits a response from above in the form of revelation in the Messianic Era.
Kabbalah explains the various names of G-d. The Tetragrammaton, Y-H-V-H, can be said to be composed of three words: Haya—He was, Hoveh— He is, Yihyeh—He will be. This name which is called “ineffable” as it cannot be pronounced by human voice alone. Those who say this name when not in a state of absolute purity or with out knowledge of the know intentions only bring judgment upon themselves. It is the energy of God that transcends “nature” and its laws. By this name is the power by which miracles have been produced. The Bible begins with the creation of this world it is with the name Elokim. The numerical value of Elokim is the same as the word “nature” (hateva), implying G-d’s Presence within creation with in its set laws of nature. Kabbalah talks of the “unification” (yichud) between Havaye and Elokim.
The Torah tells us, “Know this day that Havaye is Elokim.”
In the mundane activities of business pursuits, eating, etc., one should “know G-d in all their ways.” In spiritual activities, one stands above the creation when praying or learning Torah. The purpose of creation is the fusion of the two. This is achieved only through a total “nullification” to G-d Himself in fulfillment of His desire in creation. Make your “mundane activities” SPIRITUAL.
AND SEE GOD IN ALL
The word Tzimtzum means connoting “contraction”, “withdrawal”, or “condensation.” It connotes “concealment” of the light.
The doctrine of Tzimtzim “contraction”, gives expression to a series of paradoxical ideas, amongst which is the notion that the universe as we know it is the result of the God concealing, hiding himself from the world by allowing his light to expand in set parameters. The world is nothingness resulting from a contraction or concealment of the only true reality, which is God. Like a film image that has been projected on a screen, the world exists in all its details and particulars only as a result of a partial removal and concielment of what would otherwise be a pure and homogenous light.
It is also part of the notion of Tzimtzum “contraction”, that the very unfathomability and unknowability of God and His ways is the of creation itself. Creation, the doctrine of Tzimtzum implies, is, in its very essence is, “out of the picture.”The God is bigger then the creation, a lot bigger ! The world is only a Tracing “reshimu” of what he left , when he removed Himself from this world.
God or “Ein-sof” does not originally exist within space and time. Indeed, it is only through the original Tzimtzum that space, time, matter and light come into being at all. . Space, time, matter and personality are the logical prerequisites for creation, they are the very principles through which an undifferentiated divine “All” is concealed and hence, paradoxically, manifest as finite, particular things. Each of these “categories” serve as a vehicle through which knowledge is limited.
God does not change in His being, it is rather that His presence is obscured. He is not completely known in a certain region of Being, and that region of Being becomes our world.
The very act of God revealing himself in letters and words as an act of Tzimtzum, a radical contraction of the divine essence. Each substitution and transposition (exchange system) of words and letters indicates a further contraction of the divine light and life, degree by degree. The sefirotic vessels, which are the products of the Tzimtzum, are the Letters of creation . Letters, by structuring and limiting divine thought serve to carry out the function of the divine contraction and are the sefirotic vessels.
The Ar’i explains when it arose within Ein-sof (the Infinite) to create Yesh (Something) from Ayin (Nothing) Ein-sof performed an act of Tzimtzum (contracting and concealing) itself from a point, thereby forming a central, metaphysical void. It is in this void, empty space that the Primordial Man, Adam Kadmon, and all the countless Worlds (Olamot) emerge in.
Lights flashing and bouncing from the eyes, nose, mouth and ears of the Primordial Man emanate the ten emanations of light, the Sefirot and the 22 holy letters (Otiyot Yesod), which were to be the building blocks of the universe and the structural elements of all things.
These lights first formed vessels (Kelim) that were to contain the further emanations of the light of the infinite (Or Ein-sof). However, the vessels could not contain these emanations, and in a cosmic catastrophe known as the Breaking of the Vessels (Shevirat ha-Kelim), the vessels shattered and fell. The letters, which had been initially assembled into meaningful groups became a Babel of nonsense. This breaking of vessels of the universe created a separation of the opposites, in particular, a split between the masculine and the feminine aspects. The broken vessels fell down through the metaphysical void, trapping within themselves sparks of the emanated divine light, other sparks rose above. These entrapped sparks became shrouded in layers of darkness as they fell into the Sitra Achra, the ”Other Side.” The world, instead of being composed of the pristine emanations of sefirot of Wisdom, Understanding, Knowledge, Love, Judgment, Beauty, etc. was now formed of obscured lights with broken, displaced vessels as they coalesced with Klipot (Husks, complexes).
As a result of the Breaking of the Vessels, the Primordial Adam was himself partly shattered into a multitude of individual souls, who themselves are comprised of the same fragments or Klipot that form our world, and which are exiled and alienated in the ”Other Side.”. The task of individual men and women is to extract (via an act of birur-refinement) those sparks (netzotzim) that are his or her fortune to encounter in life, and to raise and spiritualize them, so as to reconstitute the Sefirot and the figure of the Primordial Man as five Parzufim (Visages or Personalities of God) and restore the harmony of the opposites masculine and feminine aspects in man and the world.
A Each individual, as he or she travels along life’s path, encounters those persons, events and things that contain sparks that he or she is uniquely suited to redeem. Likewise, the objects and people who, we encounter are potentially suited to assist in raising the sparks within his or her own soul. Each encounter and each life event is an opportunity to raise a spark of holy light or plunge the world even further into darkness, God forbid. The ”raising of the sparks” is the vehicle of Tikkun ha-Olam, the Restoration of the World. Creating a restored and redeemed world, which overcomes chaos and evil. This gives meaning to that which seems senseless as well as all the world sufferings. All is part of the Divine plan to “fix” the world, and bring it to completeness.
The Ar’i explains that the Sefirot, in all worlds but the World of Points, are organized into Parzufim, ”faces” . Both the Sefirot and Parzufim are constructed of ten lights (representing each of the ten Sefirot), each of which are themselves constructed of ten more, and so on ad infinitum. However, when only a single light is illuminated in a vessel, we have a Sefirah, but when all of the 10 lights are illuminate it makes up a Partzuf . A Partzuf is an aspect or ”face” of the divinity, structured like a person with “248 limbs” and arranged in a pattern including all ten Sefirot. The first Sefrah, Keter is the skull of the Partzuf. The next three Sefirot, Chochmah, Binah, and Da’at (Wisdom, Understanding and Knowledge) are the ”three brains” which are figuratively contained inside the head. Chesed and Gevurah (Kindness and Judgment) are the right and left arms, while Tiferet (Beauty, balance) is the torso. Netzach and Hod are the two thighs and Yesod the sexual organ. Malchut (which is often identified with the feminine aspect of god, the Shechinah) is the Partzuf’s ”female” .
Each Partzuf contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. The six major Parzufim, into which the Sefirot are reorganized are Attika Kaddisha or Arich Anpin (The Holy Ancient One or Long Face) which is identified with the Sefirah Keter, Abba (the Supernal Father ) corresponding to Chochmah, Imma (the Supernal Mother) corresponding to Binah, Ze’ir Anipin (The Short-faced One) or Ben (the Son) corresponding to the Sefirot from Chesed to Yesod and Bat (the Daughter) or Nukvah (the Female) (corresponding to Malchut). In the feminine Parzufim, the Sefirah Yesod is the phallus the womb and female genitalia.
Sometimes Atika Kadisha is spoken of as a separate Partzuf above Arich Anpin, bringing the total number of Parzufim to six. There are also six secondary Parzufim: Jacob and Israel, which are aspects of Ze’ir Anpin, Rachel and Leah, which are aspects of Nukvah, and Israel Sava and Tevunah, which respectively personify the “Malchut” of Abba and Imma.
The Parzufim, like the Sefirot are components of the worlds. Each thing in the world is composed of the various Parzufim, which appear in infinite relations and combinations. Like the constellations in the sky, the Parzufim are continually changing their positions, and the procession of earthly events are a result of these changes
The Parzufim also engage in regular sexual and procreative like relations, which cause the restoration and repair of the worlds. For example, Abba and Imma (the Celestial Father and Mother) are mates, who alternately engage in ”face to face” relations or turn their backs upon one another. The state of their relatedness, which is at least in part dependent upon the worship and ethical deeds of humankind, has a major impact on the flow of divine energy throughout all the worlds. Abba and Imma are also said to produce Ze’ir Anpin, who is said to develop in the womb of the Celestial mother. This procreation also contributes to Tikkun ha-Olam. The reorganization of the Sefirot into Parzufim places the Sefirot into a dialectical and procreative frame in which the creation and renewal of the world is a function of the union of God’s masculine and feminine aspects.
After this introduction one may begin learning the material :
There are 5 parzufim of Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man.1 These parts include 248 limbs and 365 sinews. Each parzuf has 7 ”Hachalot” (palaces). Each and every parzuf of A”k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and parzuf Flesh. 2 The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu’n of Bria Yetzera and Asyiah.3 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu”n and 4 from the back of Abba Imma and Yesoit.4 Rabbi Shalom Sharabi teaches חדש מ”ה went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food ) חדש מ”ה made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being ו”ה =11. As the “kidusha” in the klipa is devided into 11 aspects. These are 10 sefirot “penimi”, Being the Nashamot and the life force in them, And one “makiff ” upon them. Parralel to these are the 11 spice of Incense.5 All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) 6 There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot.7 Each parzuf is made of all 5 making a total of 25 parzufim.8 Each of these 25 pazufim is made of 5 parzufim making a total of 125.9 All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut.10 The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one ”makiff”. Z”a of Bria has 2 ”makiff”. In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no “makiff”, Tereret has one ”makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar.11 All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of ”Olam Nikudim” that shattered to 320 aspects. Atzilut is shut in the “reshimu”. The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A”k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 יהו“ה.12 There are names of יהו“ה. in Binna, Z’a and Nakavah. They are drawn from אלהי“ם. Every יהו“ה. is the aspect of eyes. This is the idea of round letters.13 After tikun the source of ב “ ן is in Nakavah of A”k. From the Yesod of A”k goes a drop of “mym duchrin”, which is the secret of the name מ”ה. מ”ה is the Yesod of “duchrah”. מ”ה goes out of the forehead of A”k. This is the idea of dominance of the Nashama.14 The Shomer Emunim, R. Argosi teaches that the essence of Godliness is פשות (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A”k is אחדות פשות (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”. The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is רצון (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 זמן (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.15 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“בof A”k, but at the feet its Nh”y from chuchmah of A”k)16 A”k is one י ה ו “ ה , its brain י is ע“ב. Its ה is the ear of A”k and reaches till the feet, it isס“ג .. The ו is מ “ ה and goes out of the forehead of Ak. The final ה is ב”ן and is “Nikudim”.17 The light of the eyes of A”k is revealed in the world of “nikudim” which is from the Belly of A”k and below. At the belly is מ“ה of A’k this is the ג “ר of Nikudim. ב”ן of A”k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A”k.18 Rabbi Shalom Sharrabi teaches that The “kav Yashar” dresses in Chuchmah and Binna of A’k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A’k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z’a of A’k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A’k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן .19 All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מ“ה of A’k and below (Atzilut is from the yichud of Abba and Imma of A”k, it is Z”a of A”k) . The 5 parzufim of A”k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi”t. ה”אל יהו”ה is Arich Abba and Imma. Zu”n rises by tikun in Abba and Imma in By”a parzuf in parzuf. After tikun by Abba and Imma Zu’n rises to tikun in Arich. By this way is made all purifications until reaching their place in A”k. The 5 parzufim of Atzilut then can receive flow from ע “ ב of A’k, this is called revelation of “mochin” called “chayah”. This is when the Nashamot of Saddekem rise up to the belly of Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z’a where there stands the conclusion of the Yesod of Imma in Z’a. 5 Chassadim spread in Z’a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called “Atz dat”(This is the yesod of imma at the chest of Z”a-Atz Dat). Chassadim are dat of Z”a. The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod of Imma. The Yesod of Imma is as a tent or “succah”.20 This is good as here the klippot can not nourish. “Chitzon” and “Klipa” only seize from the back so they are “elokim acharym. Even from the face of Nakavah the “chitzon” cannot feed Only from her back.21 The Dat of Z’a is called ”stomim”, so it does not need to be guarded. There is no seizing of it from the Sitra Achra. It is called water. The Chassadim of Z’a are of 3 aspects called נ ס ” ע. In the head of Z’a are 5 Chassadim each having 10 aspects making a total of ”נ” 50 chassadim. These spread out in Z’a. “ס” 60 Chassadim are covered in the Yesod of Imma. In the first 1/3 of Teferet Z’a are the closed ”stomim” Chassadim. In the lower 2/3 of Teferet of Z’a are the ”ע” 70 revealed Chassadim.These 70 are made of 18 Chassadim from Teferet and 52 chassadim from Netzauch and Hod. Malchut is only built by what is raised called “aorot nakavot” (feminine lights), even the aspect of chassadim (are raised in Nakavah).22 The Chassadim “stomim” (concealed – closed) are from the chest of Z’a and above where there is there the “mesach” of the Yesod of Imma. The revealed chassadim are from the chest and below. First there spreads out chassadim in Z’a, then givurot. From this is made the middle pillar. The chassadim spread in Z’a from dat and below.23 The Yesod of Imma is as a tent of “succah”.24 Chasadim cover the 2 arms, which are wings allowing one to rise from Asiyah to Yetzera. The Chassadim of the 2 arms are “stommim” (closed), they cannot be revealed below. The source of these Chassadim is in Dat. These Chassadim spread out and lights are renewed from them.25 3 Chassadim fell from the Yesod of Imma to the Yesod of Z’a. These are the Chassadim of Teferet, Netzauch and hod.26
2Arba Maot Shekal kessef p.20-Ar’i, Rachavot HaNahar p.47
3Patachy Chotam p.251
4Shomer Emunim p.137
5Nahar Shalom p.110
6 “ “ p.131
7Aor Yakar Vol 2 p.232
8Machsavot Betzalael, R. Shira Debelski p.29
9 “ “ p.53
10R.Semach Idra p.97
11Shomer Emunim p.131
12Rachavot HaNahar p.24
13Shomer Emunim p.135
14Adir Bimarom p.268
15Shomer Emunim p.36,37,41,71,73,77,80,99,123
16Arba Maod Shekel Kassef p.19
17Shomer Emunim p.139
18Rachovot HaNahar p.36, Rabbi Nachman’s Stories p.374
19Nahar Shalom p.197
20Mhl p.5,sulam on zohar Chadash Vetchanon p.5
21Shomer Emunim p.135
22Shomer Emunim p.117
25Shar Ruach Hakodesh p.144
26Safer Lekutim p.219