Filed under: A"k, Akudim, ayn sof, Botzina kardinutah, Creation, Divine names, kav and Reshimu, keter
KETER The Greeks borrowed from Hebrew “keter” for their words kitaris or kidaris, meaning a crown or tiara (used by Persian kings), from Greek it entered Latin as cidaris. This Latin root was used to name a genus of sea urchins – that look like they are wearing crowns..
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
Filed under: Creation, Individuality, kav and Reshimu, redemption messiah, tzizum
Barashit
The creation of a imperfect world from the perfect non material nature of the Creator. To create finite from the infinite requires a ‘radical step’.
Before the contraction of the Divine Light, the creation would be nullified unable to have a (separate) existence of its own. After this contraction was made then the Infinite Light of the Creator could be drawn down and bestowed on the creations, without there ‘being’ totally nullified out of existence. By the contraction, the removal of the light of the Holy One a tracing of light was left from the contraction. This allows the basis for a imperfect reality to appear. This being the source of all evil defects in reality. This was all created from the Blessed one’s perfection. This is the root of the worlds essence and stages of nanhaga (guiding powers).
This initial contraction of the Infinite Light created a place where the Creator through a Kav (beam) of His of Light could bestow blessing of his light upon the creations. This Kav of light is the vivifying force to the creations, and the source of division in existence into large numbers (varieties of varying qualities). Now this light could be , as before all was only the Infinite Light. So without the contraction, to put the Light of the Kav in the Infinite Light would be as putting water in a pool. This water would loose its individual identity, becoming part of the rest of the water. But here by the contraction creating a empty space A gleam of light of the Kav has a place to shine independently.
Before the contraction there was no way for vessels to interact with lights as the Light of the Holy One dominated all, leaving the vessels concealed as only potential in the great light. It was necessary to allow there to be interaction between the vessels and the light so that goodness could be bestowed on the creations.
The need of the Kav of light to find a place to Shine, is a phenomena found in all levels of the creation. From the individual needing to “shine his own Kav” , being the light of his soul. Finding His place in the world. To the interactions of Nations. Each needing to shine their Kav of inner illumination. Their purpose in the world. To the soul of the planet itself trying to express its needs in existence.
With this we can see that the Kav is pure and without fault (Light of the soul), but as said before the reshimu (tracing of light left after the initial contraction of the Creator’s Light), or with the individual the vessels for the expression of his soul. The way one finds to express the will of the Kav of Light of his soul through his body. Its speech, actions and thoughts. These are all product of this reshimu they are all limited and prone to imperfection. In these things one must take care.
Through Torah and Mitzvot we draw down from the Kav of Light great illumination from the Ayn-Sof. The Infiniteness of God to absolutely and completely fill the empty space created by the Holy One’s contraction. So that the place will be filled as before the contraction. And there is a complete coupling of the perfected Ruach (emotional soul) with the Nefesh (the animal soul in the Blood). And likewise such a correction shinning through the Shechinah in all levels of creation. With all the broken vessels repaired, as the sitra achra is separated leaving completely. With rising of the feminine waters the concealed sparks of Divinity become revealed. Yielding the shinning of a new Light as all returns to its former state. In that day shall peace flourish as the inwardness of the Divine name shall become revealed from our righteous Mashiach as all the nations shall flock to Him as in Him is contained the Mystery of the Divine name as discussed in the Holy Zohar. And then shall the wind come and the ways of the Torah will be known to a man in the world, and they shall watch over him and talk to him. These will have everlasting life.
We are as slaves, servants of the God. A slave is humble as he is owned by his master and all that he owns is his master’s possession but a slave still has a personal identity. With this sense of servitude to the Almighty, one can became a receptacle for a Godly success in every way, and the Holy One, blessed be He will have one prosper in all that they do!
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