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FEED YOU SOUL ——— ITS FREE ! ALL YOU CAN EAT ! and then some ….

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What its all about —- The soul its repairs and Redemption

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Manual to the Soul” Part 1 The Gate

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The Gate -OWNER’S MANUAL TO THE SOUL Part 1

” The Owner’s Manual to the Soul” Part 1

The Gate

JUST WAY Gate One

We learn in the holy writings of Rabbi Meir Leib, known as the Malbim, that both man and the Holy Blessed One ride the same chariot. The Holy King sits in the great Chariot; He is the Soul of the World, guiding and sustaining it. The soul of man sits in the small chariot, guiding it by the same agency of free will that the King employs to guide the great Chariot; man’s soul is as free in its actions and how it guides the chariot as the Godly Soul of the world is free to employ Its will upon the pattern of the world. 1 Concerning this the Malbim further teaches that man was created as a blend of the material and Godly so that he is a charioteer of the whole

1. Malbim parsha Bereshith.

world, reflecting the physical and Godly aspects of its many realms. ²Once we grasp the concept of our guiding the chariot of the world, we must find direction to guide us. For this, we may look in the Talmud, tractate Perek Shalom there, the sages teach that atonement is called “peace.” The Messiah’s first message will be peace. The covenant of priesthood was made with peace. For one who loves peace, pursues peace, gives the greeting of peace, and responds with peace, the Holy One causes him to inherit this world and the World to Come.³ All desire the life of this world and the World to Come. Why would anyone choose not to run forward in the way described above, guiding the chariot in peace? This difficulty is explained in this manner: A man who cannot see that it is possible that things that are impossible to explain by our perceptions exist is as a worm spending its entire life deep within a radish thinking he has surrounded himself with the sweetness of life. Try to explain to Mr. Worm about going to an apple or a fig for sweetness of life. Many miss the path of peace because they stay in the same place just as the worm stays in the radish. The way of life is peace, but he that gives money out to loan on interest or takes interest will not wake in the resurrection of the dead, as stated in Pirkei d’Rebbe ELiezer. Such a one does not have peace and so does not share in the World to Come,⁴ as he does not share here except on interest. Concerning him the Prophet Ezekiel reveals, “He has given money at interest, he has taken interest-shall he live? He shall not live” (Ezek. IS: 13).We must heed the words of the Torah, “Love thy neighbor as thyself, I am God” (Lev. 19:18). We should follow the

Ibid. 167.
Perek Shalom 59b.

4Pirkei d’Rebbe Eliezer, ch. 33

instruction of Rabbenu Bachyah, peace unto him, as he teaches us in Duties of the Heart: “Brother, it should be our duty to be ready for the appointed time and prepare ourselves for the distant journey to the other world from which there is no escape, and which we cannot avoid. We should think of provisions to take with us where we should meet our great Creator on the Great Day of Reckoning” 5 So as we are in the chariot of the world guiding a peaceful way, gaining provisions on the journey to the other world, a man must beware, as Rabbi Abba teaches us, that a man walks in this world thinking it is his perpetual possession and that he will reside here from generation to generation, but even when he walks he is being put in chains and while he sits he is being tied to the conclave with other prisoners. And like the worm in the radish, he believes this to truly be life. But we must take up our provisions, staying free. With this in mind, we cannot unknowingly, as described above, be put in chains.⁶ As simply put by Rabbi Yishmael in tractate Beitzah the Torah was given to Israel because they are intense and worth it. If they had not been given the law, no nation could withstand them.⁷ From this we see that one such as Israel must merit the way of peace known as the Torah, but that Israel’s merit is essential and required, or else the world cannot stand such an individual. The Holy One says in His Torah concerning Israel, “You must sanctify yourself and be holy” (Lev. 20:7). “You shall be a kingdom of priests, a holy nation to me” (Ex. 19:6). This is Israel’s role in the plan of creation. The world depends on its function, as the body depends on its heart or brain to function properly.

For the world to function properly, Israel must do its part.

5. Duties of the Heart 2:233.
Zohar 3: 145a.
Beitzah 25b.

To explain this idea further, we can look to the teaching of Rabbi Chayah, of blessed memory, as he explains in the holy Zohar that the only aim and object of the Holy One placing man in this world is so that he can know and understand the Name of the Creator, Havaya (YHWH) is Elokim-meaning, the Lord is God.⁸ Thus the cycles of nature, which are regulated by the Name Elokim, do not become destructive because the world cannot withstand such an individual but, instead, one guides the chariot the soul of the world in the way of peace so that the Name Havaya, the Personal Providence of the Blessed One, is united with the emanation known as Elokim (revealed as the forces of nature), directing them in a peaceful way.

With the help of the Holy Ancient One, later we will try to understand the depth of these matters as much as is permitted and can be known. In this matter of raising ourselves and the creation closer to the Personal Providence and supervision of YHWH (the Name Havaya), we learn from Rabbi Shneur Zalman of Liadi in his Chassidic sefer Tanya that by concentration on words of Torah and meditation, one can truly express the Holy Speech with his lips and breath. Doing this, we draw down light of the Ain Sof, the infinite quality of the Creator. unto the vivifying soul that dwells in the ‘blood that is common in all living things and is sustained by the ingestion of mineral, vegetable, and animal matter, all these being elevated as they are absorbed in His Blessed Unity. This is the purpose of the descent of the worlds, and this is the essence of man’s intent in his service of the Creator-that is, to draw the infinite light of the Ain Sof down below,9 ultimately fulfilling the words of the Holy Blessed One. Rabbi Yudan said in the name of Rabbi Meir in the

8.Zohar2:161b 9.Tanya 261

Midrash Rabba Song of Songs 113.
1. 11. Duties of the Heart 2:223,
2. 12. 12.Pesikta d’Rabbi Kahana, supplement 5

Midrash of The Song of Songs that the Holy Blessed One said to Israel, “Follow my oath and I will make you as the heavenly hosts.” 10 Concerning reaching this goal of becoming as the host of heaven, Rabbenu Bachyah tells us that it is our duty to use diligence and effort for the improvement of our noble souls, which are immortal, and whose interests we have been charged to manage. Turn from superfluities of this world and busy yourself with what you will need in the end; spiritual possessions remain yours and no one may take them. 11 Only with this foresight may we raise ourselves from our coarse physical natural awareness to gain a higher divine understanding of reality-ultimately gaining, as Rabbenu Bachyah spoke, spiritual possessions, so that ultimately the Creator’s Will can be fulfilled as stated previously, that we become as the hosts of heaven.

A necessary awareness that always helps us to see ways to raise ourselves all the time, all the days of our lives, we learn from Rabbi Kahana in the Pesikta as he teaches that those who mourn over the Holy Temple and yearn and wait for God to rebuild it will then rejoice in the Torah. 12 It is by this sense of loss, the awareness of the greater purpose in this world, that one can continually be motivated to bring back into the world the Divine awareness for all to see and share, this time in much greater force. Once one can see beyond the veil, the limiting physical awareness of the universe, then he can behold the divinity of the Torah, the blueprint of creation, bringing rejoicing in each letter like the host of heaven as they learn in the upper worlds.

With Divine purpose directing our ways in this world one can avoid the most common pitfall, as Rabbi Schneur Zalman

explains, when the innermost part of the heart-that part whose desire to serve the Creator comes from above intellectual motivation-becomes vested in its corresponding opposite, namely the soiled garments of mundane matters and worldly desires that are referred to as Babylon. Then this innermost Divine aspect is said to be in a state of exile and captivity, and this is the state of the exile of the Shechinah. 13 Its opposite is the revelation of the Shechinah, when one does not forget his purpose but actually spends time in the awareness of spiritual matters, ever yearning for a greater day. In acquiring this awareness, we are not to shun all material things; this is not necessary to separate ourselves from Babylon.

God describes the proper path in the thoughts of Rabbenu Bachyah, as from him we learn that, concerning material things, one must select those that promote physical pleasure and material well-being, but only to the extent of that which is absolutely needed and sufficient, rejecting excess or those things that will turn his heart away from his Creator. He will see the world and its possessions as only a means of providing for his appointed day, his later end. He will take only that which will accompany him on his journey and to this end will he labor with all his might. For his earthly needs, he will work as one works for others, in moderation, only to the extent absolutely necessary. 14 It is important to find the proper level of participation and our true needs while in our sojourn here.

To discover our true spiritual needs, that which we must find, Rabbi Shneur Zalman teaches that one with a soul that is contaminated from the sins of youth will need to make a forceful effort, greatly exerting oneself with much vigil and toil

13. Tanya 402.
Duties of the Heart 1 :295.

and intense concentration, immersing oneself in the greatness of God for a considerable time, to reach awareness of the lower fear (awe, not fear of punishment). 15 It is through this intense concentration, and the fear it arouses, that one can begin to see his true need. Pushing aside that which is superfluous does not help to meet this end.

Another force that must accompany this fear of God. if one is to reach elevated consciousness, is faith. belief in the way of the law of the holy Torah, for without this one cannot approach the holiness of Divine service, as we learn from the words of Rabbi Shimon in tractate Menachot, where he teaches that a person who does not believe in the (priestly) service has no portion in priesthood. 16

Not only does one need to believe in the way of observance of the Torah, but also one must trust in the Holy Blessed One in all other things as well. Rabbenu Bachyah explains that if one puts his trust in anyone or anything other than God, God removes his providential care from that individual and leaves him in the power of the one he trusted. In describing this trust, Rabbenu Bachyah states that trust is the tranquility of the soul in the one he trusts.¹⁷ Since God has everything under his control. all who truly trust in Him are taken under the protection of the wings of the Shechinah, which provides all their needs, as all is His to distribute at will. With this lack of lacking, there can be nothing but tranquility of soul before the Divine Presence.

One must try to always place himself before the Divine Presence, fulfilling this with trust and faith in God to such an extent that, as the sages say, one should always try to give more and more to God. This way, we are always

15. Tanya 219.
Menachot 18b.
17. Duties of the Heart 1:281.

coming closer to the Holy Blessed One, though, in essence. there is no closer or farther. for God fills and transcends all existence. and through it all is unchanging.

Sometimes this giving to God may. in a way. be against our nature. but if we do this without retaliating, God does the same for us. 18

Rabbi Miller explains to us how Jacob discovered the gate of Heaven on earth among simple natural objects around him. Moses attained his lofty prophetic stature from seclusion in the desert. God revealed himself to all Israel on the mountain. The people of Israel wandered forty years in the wilderness to compensate for their urban dwelling in Egypt. While dwelling in the Promised Land, they lived a simple. natural life, dwelling in tents for centuries. It was not until the time of King Solomon that they turned to luxuries and this is the very thing that contributed largely to their downfall.

Repeatedly, the people of Israel have been despoiled of their possessions and compelled to live simple lives. The physical possessions of Israel throughout history seem to be separated from them as a lamb in season is sheared of its coat. Being denied places to live they were forced to seek. refuge in the bosom of nature (the Name Elokim).19

We see that in the past. the path used by Israel to ascend to God has been living a life excluding what people today call luxuries, living a simple life. The ultimate expression of this elimination of physicality is found in the circumstance of Moses being alone with God on Mount Sinai for forty days and forty nights. Yet all Israel spent much time in the desert, away from the habitations of men. Such living allows the

Ibid. 295.
1. The Secret of Happiness 9.

mind to be free from the burdens of material concerns and allows one to spend a great amount of time contemplating the greatness of the Creator. from Whom all life comes.

Rabbi Miller further shows us, concerning our way of life, that all one’s spirit. body, wealth, ability. and power are given to promote and preserve the world in righteousness and love. The earth is not ours, but we belong to the earth to respect it as Divine soil, and every one of its creatures is a fellow being to respect and love. As such. we endeavor to bring it closer to its goal according to the will of Elokim. These words indicate the sublime mission and lofty privilege of man. 20 With these thoughts in mind, we will not develop a lust for wealth and money and begin to think of them as the goal in life. as explained in the teachings of Rabbi Nachman of Breslov.²¹ But we shall proceed with wisdom in the words of the Malbim:

“All precious things together cannot compare with the survival of the soul. which is the end purpose of man and of his hopes. to bring the soul into the purity of holiness.”22

Rabbi Moshe Chaim Luzzatto teaches that one must approach watchfulness. meaning to become aware of the states of our actions whether they are beneficial or not. We must also perform all our positive actions with great zeal. and remove bad traits. One also should separate from permissible pleasures for the sake of Heaven. One looks into the Torah for ways to serve God: separates from idle conversation; and lives in a state of (relative) seclusion, with purity of mind and heart. The removal of haughtiness may bring one to the next level of improvement. the level called “holiness.” which is a gift from God.²³ As holiness is a gift from God, so is

20. Ibid. 33.

2 I. Rabbi Nachman’s Stories 283.

22. Path of the Just.
23. Malbim parsha Lech lacha.

its method of attainment, which we are beginning to describe. This may be understood from a common parable of the sages, showing how a man goes to a doctor to receive direction in curing his illness-but instead of taking the prescription given by the doctor, he goes to his own laboratory in the garage, and makes his own medicine or follows no remedy, and dies. This is analogous to one who disregards the Torah, which is our Healer’s Remedy for the diseases of the soul from the evil inclination. The Blessed One created the disease and also its cure.²⁴

This book is over 230 pages, and quotes many many sources

It is entirely in English. This Book is an introduction to the deepest

of spiritual Paths and by reading one will add to their Spiritual awareness

no matter what path they are on. Its Chapters include :

The Supernal Chariot of Peace , Daily Getting Wings, from Deep Inside

Elixir of Life-Making a Dwelling Place, Divine Treasure, at Midnight , Shabbat, The Eye of Holiness Bounteously Streaming Glory, Visitations-Divine Judgment to Sweetness, When Angels Come , To the Happy House, Other Dimensions , Purification of the Permitted Increasing Capacity, Mercy in Doing, Holy Women, Time Portals of Holiness , Love, The Meditation of Prayer -Seventy Forms a Circle, Ecstasy, Arousing the Love

And there is a lot more !

It is a “eye Opener” NOW IT TIME TO LEARN

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THIS BOOK AT THIS LINK

The Gate -OWNER’S MANUAL TO THE SOUL

&&&&&&&&&&&&&&

“The Owner’s manual to the Soul”

Part 2 THE KABALLAH

The Material in this book is for the first time revealed in English from the ancient Hebrew texts. Even in the Original Hebrew texts never has there been such a comprehensive gathering of this wisdom assembled before from the many different schools of Divine thought.

The book is over 287 pages and much over 2700 QUOTES

It teaches the work of Divine names in elevation of the soul

and works of healing, The nature of the many world.

How to draw and work with “Ruach Ha Kodesh” (the Spirit of Holiness)

and much more. Knowledge of Hebrew with this text is helpful, but one

will still learn a tremendous amount even if one only knows English.

Chapter 1

Attaining the Holy Spirit

From the book Marachot Eloheme we learn that the main intent in Hashem’s desire to create the world was so that man should become complete and thus merit to have Ruach ha Kodesh dress upon him. By this he would reach levels of prophesy, and fill the world with peace and life. This would leave the force of evil no place to rest on, so it would die. When the yetzer hora (evil inclination) dominates then the light that Hashem hid for the sadeekem (righteous) is hidden. It cannot be comprehended, but becomes hidden becouse of the serpent. This light is the yesod (foundation-gateway) of חיים (true life). A man can come to comprehend but a little bit only after great toil. In his body there must illuminate fear before he will be given any comprehension in these matters. This is a ruling of the עץ חיים (tree of life), also according to this sadeekem are given comprehension in Gan Aden (Garden of Eden). Hashem is exacting in the judgements of this matter to the finess of “a single hair”. This is whats called the 2 sided sword, it is before Gan Aden. Hashem placed this sword in Gan Aden to guard the way to the Atz Chym (tree of knowledge) after Adam sinned and was no longer fit to eat from it. Know that in the Torah rests the comprehension of the fruit of the Atz Chym.¹ Its written “A flaming sword stands to the east of the garden to guard the way to the Tree of Life” (Bereishis 3:22-24). The way is derech eretz.² The level of Torah call “Torat Atzilut,” or “Torat Moshiach,” is level of Torah that will return to us at the time of the Moshiach. It is the Torah that is called Aitz HaChaim (the Tree of Life). It can only be an elixir for life. It is the ultimate level of Torah, that of the First Tablets. It is a “elixir for life” and it will automatically promote Derech eretz (ethics). This level of Torah called Aitz HaChaim is Chesed-based. It automatically fixes the character of the person who learns it, and those whom he affects. The second set of tablets Moshe descended with eighty days later are on the level of the Aitz HaDa’at Tov v’Rah (tree of good and evil). It is either an “elixir for life”, or “an elixir for death”. The Second Tablets is the Torah of the world of Beriyah. The Gevurot (severities) in them are the prohibitions of the Torah. They are for the sake of protecting and distancing from impurity and filth, which is death. This is the Torah we all have now. The level of revealed Torah that the Jewish people departed Mt. Sinai with was not that of the Aitz HaChaim, but that of the Aitz HaDa’at Tov v’Rah, with which Gevurot are associated. With this level of Torah there is no guarantee that one will automatically be elevated. Derech eretz (ethics) must precede one’s approach to this Torah. If one is to be able to receive the “light” and use it to make “tikunim” (fixing) and gain divine awareness.³ In Beor Esser Sefirot it is taught that he who walks in simplicity without צורה (form) or דמות (likeness) and is far from physicality and recognises their creator Who created them.He does not go after his eyes. There is open to him the gate of rightiousness in his heart. Then he can call to The God. They call and see the Glory of Hashem (the name of God) and they understand the סוד (secret), because there is nothing but Hashem. They give over yichud (unification of the Name of God) twice daily. This is the gate of heaven. To them is אות (signs). Their eyes see. Hashem does miracles and wonders. The fool does not understand this.⁴ It’s taught in Pre Atz Chayim that the voice and breath make a “makava” (divine chariot) to join with the souls of the “sadeekem Reshonim”. Breath is the aspect of ה of י ה ו “ ה , while voice is from thought is from the ו. Rabbi Moshe Chyim Lazatto teaches that the souls of sadeekem become “ibor” (impregnate- joined) with the Nefesh Ruach and Nashama of men. Its even possible to reach to the soul of Moshe.⁵ One who speaks Torah in the name of a sadeek his Nashama is with him, and he works with him. He also recieves the light of the sadeek’s Torah. It goes over strengthening his Nashama. If one does not give over the Torah in the name of him who spoke it first its supernal light is withheld.⁶ The Ar’i Hakodesh also taught that he merited Torah by working hard to understand the zohar. Three times each day Eliyahu Ha Novi would come to teach Rebbi Shimon and Rebbi Eliazer, how can one not read it ?. Rabbi Argosi teaches that from learning Zohar one merits levels very high in Olam Haba which are otherwise inaccessible. This is becouse with the Zohar’s understandings concerning the mitzvot. The mitzvot have more value. There is no end for a man to apply understanding to the mitzvot. The Ramban said “ The foundation of all “Chachmot” (wisdoms) stands on who is Hashem.⁷ In Shar Mimori Rasb’y the Ar’i teaches that nashamot of “Imma” are drawn from “imma Illah” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”.⁸ Rabbi Nachman of Breslov teaches that through faith one achieves intellect.⁹ Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah and Bina in Keter by Dat. Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim. It is the source and Nashama of Teferet. Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. Ultimately רעותא (arousal) is Divine will, it is Ketter. This is עולמים חי (life of the worlds) which is the Yesod below illuminating upon the earth which is Machut. Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah reaching chesed. Keter makes a path (of Bina) for itself. It is the dwelling place of the Shechinah. ¹⁰ It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).¹¹ The main intent in every revelation of Hashem and in every creation is only for the Torah and Yisrael. Every man and the whole world was only created for this. The purpose is to nullify the klippot after this there will be refined our bodies and chitzon and they will be united with the Nashama and together they will rise to Malchut of Atzilut. As this is the essence of the most perfect union. From there it can rise up with no limit. Till Malchut of the Ayn Sof. This is the first source. This whole tikun is only made through the Torah and Yisrael. The source of Torah is the first revelation of light from Ayn Sof, this is the source of everything and to where it returns. The source of Yisrael is malchut of Atzilut. From there is created all of Bria Yetzera and Asiyah. Bria Yetzera and Asiyah are chitzon (external) and the Nashamot of Yisrael are penimi(internal), they are upper Dat. The middle pillar which is the secret of the Torah has light of the Ayn Soff. From the Dat in Machut are the souls of Yisrael. Revelation of penimi of Dat is from the central pillar by מ”ה. From it goes out Nashamot with the light of the Torah.¹²

Chapter 2

Why Israel is mentioned in the Bible 2498 times

In Mishnat Chassidim we learn the Malchut (Power of Divine Rulership) of Aretz Yisrael (the land of Isreal) is Malchut of Binna. Aretz Yisrael is the internal limbs of the supernal earth which is called תבל (there are 7 names, levels of earth). תבל includes the first 3 sefirot of Malchut (Divine Rulership). It is from here that there nourishes “Yisrael” in Aretz Yisrael and Yerushalym (Jerusalem). She is the center of the הישוב (civilized world). She nourishes from the Yesod of Z’a in the middle of the Belly till the end of Z’a. This is what is called the “civilized world”.¹³ It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו”ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from ארץ עליונה (the supernal land).¹⁴ The Aor Yakar teaches that Aretz Yisrael is הקודש אפר(Holy earth). Those dwelling there are Holy. Their Nashamot are Holy. Their Trumah (offerings) are Holy. The Torah is Kidusha (Holiness) having yichus (relationship) to Aretz Yisrael and are united together.¹⁵ The Torah and Yisrael are one and their source is in the ancient head in 620 pillars of light that are there.¹⁶ אדנ”י 7 times (including collel of 1 for the name itself) equals כ ו ת ל “Kotel” (western wall). The main place of the Shechinah in this world is the Kotel (Western wall). From there it never leaves. The eyes and heart of Hashem are there everyday.The light of His will, His ultimate intent is always here, from Keter and all aor penimi from Chuchmah which below arouses. The main Keter is Makiff Yoshir, that stands in the iggulim.¹⁷ From the Zohar we learn כותל ערבי (western wall) is “Malchut”. His dwelling place is theתל (mount) that all turn to. The ד of אחד is this תל (mount) all turn to. It is Malchut.¹⁸ The “kotel” is close to the “even Stiyah” (foundation firmament). There goes out the flow of light which is proper from the “kav” (beam). From this fine “kav” of אור (light) is a partnership of Bina (Divine undestanding) and Rachamim(mercy) that is drawn to enliven the world. In the place of the “even Stiyah” there the “kav” decends till reaching the center. From there it stands and then spreads out to the sides. From there and there the light spreads out, As in a globe. Till making the circle all equal. From the center she spreads out in length and width. Spreading out in all levels in secret of East to west, and north to south. This is the place of the עגול (circle-sefirot iggulim) where the world is eminated and the “kav” is drawn to. The Aor Yashar (supernatural spiritual light of the “kav”) surrounds the head of the “iggulim” (sefirot of nature), but does not enter them (the body of the Iggulim-6 lower sefirot). This place is between above and below. From here goes out the cleaving of the Ayn-Sof (infiniteness of God). The “kav” descends to illuminate in the חלל (empty space) which is the first עגול, and also in the 2nd that was eminated in it.¹⁹ The secret of Emuna (faith) is found in the central point of Aretz Yisrael (the land of Isreal). Which is the “kadosh Kadoshim”. Even if the Temple does not exist today, still in its merit the world is fed. Sustenance is emited from there to every place.²⁰ The “kadosh Kadoshim”, the place where Hashem chose to place the ארון (ark), in its midst is the middle pillar. The temple is the secret of Malchut called אדנ”י . Between the temple below and that above is only 18 mil.²¹ Sapphire firmament corresponds to the “even Stiyah”.²² The “even Stiyah” is the firmament with 7 eyes described by Zachariah (3:9). It reveals Chaga”t and Nh”y of Chuchmah. The world is established by י”ה of Binna from it is Chuchmah revealed in Malchut according to the secret of 3×4=12 being 12 firmaments, tribes and hours of the day and night.²³ Concerning the “even Stiyah” we learn in the Zohar that firmaments called Malchut rule in the left without the right. They rest on the ת ה ו ם = מ ” ה x 10 (depths). ת ה ו ם ע ל י ו ן is Teferet of Arich, which is the source of upper conduits. שתיה ןבא(even Stiyah) שת (foundation) of י”ה. ²⁴ The שתיה ןבא is (Wisdom) חכמה=גולם (energy before assigned form-unused potential).²⁵ According to judgements of the left they are concealed. From them goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.²⁶ The Magid of Koznitz in Avodat Yisrael teaches that water illudes to Ayn-Sof as it has no גבול (limit).²⁷

1Marachot eloheme

2Tanna d’Bei Eliyahu

3Sha’arei Leshem, p. 454

4Beor Esser Sefirot

5Share Ramchal p.253,Lecutey Maharan p.76

6Tikunim Chadashim-Ramcha’l p.171

7Shomer Emunim p.23

8Machashif halavon yaakov abuchizera p.228

9Safer Middot

10Aor Yakar Vol 2 Noach p.90,168,30,37,54,Safer Leshem

11Shomer Emunim p.69

12Safer Leshem

13Mishnat chassidim

14Shoshon Sodot

15Aor Yakar Vol 2 p.152

16Safer Leshem

17Safer Leshem

18Sulam on Zohar Mispotim p.115a

19 “ “ p.416-417,Mishnat Chassadim

20Sulam on Zohar Trumah p.157b

21Sulam on Zohar Ekev p.272b,Shoshon Sodot

22Zohar Barashit p.71b

23Sulam on Zohar Vayichi p.218a

24Safer Lecutim p.197,Zohar Smot 220a

25Avodat Yisrael p.1

26Sulam on Zohar Trumah p.146b

27Avodat Yisrael p.1

A INTRODUCTION WITH TERMS USED IN THE BOOK IS ALSO PROVIDED

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“The Owner’s manual to

the Soul”

Part 2 THE KABALLAH

I print and bind each book my self in the Holy Land

The Zohar on the SONG THAT CONTAINS ALL SONGS —– Song of Songs

song

In this book is explored one of the wisest of all writing ever written. The song that contains all songs the “Song of Songs” of King Soloman the wisest man who ever lived. Everything is in the “Song of Songs” it includes the entire Torah. Within it is the work of creation, mystery of the avot, exile of Egypt,song of the sea, revelation of Sinai, wanderings in the desert, entering the land of Israel, building of the temple, crowning of the name in joy, exile among the nations, redemption, resurrection and every thing else till the great Shabat of The God. To open up the “Song of Songs” we bring all the explanations found in the Holy Zohar. By putting the different commentaries together found spread throughout the Zohar on its verses
we come to the depth of the matter. Each time by these insights in mind when one then reads the “Song of Songs” one is brought into a new reality.

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The Zohar on the SONG THAT CONTAINS ALL SONGS —– Song of Songs

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SECRET OF GILGULIM

“REINCARNATION AND ITS SECRETS”

THIS BOOK REVEALS THE TRADITIONS OF REINCARNATION FROM ALL THE GENERATIONS FROM ALL THE GREATEST SAGES and lesser know ones INCLUDING THE HOLY AR”I, RAMA”K , RAMCHA”L, MISHNAT CHASSADIM, RABBI MOSHE MFANO AND MUCH MORE—-

Secret of Gilgul B”H

Teachings concerning “Gilgul”
Reincarnation ,The teachings concerning “Gilgul” (Reincarnation) are so deep Chym Vital called all
the chapters in Shar HaGilgulim introductions, Introduction 1 introduction 2 etc…… There is no pen that will prove sufficient to record all the details of “gilgul” in a book. Nevertheless, an understanding person will comprehend and make the
necessary inferences on his own Many of the teaching that follow were give by
Eliyahu the Prophet to the Holy Ar”i (Shar HaGilgulim introduction 2 )
Parsha Mishpotim begins “and these are the judgments that you shall set before them”.
1. Rabbi Shimon informs us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. Everything is in measure and equality, to pay back to everyone in accordance with their sins. In general its better not to have to come down here, its better
“upstairs”.

There are 2 scales on which on which a soul is weighed one is the scale of “The
weight of righteousness” while the other the “weights of deception”. Souls are captured and oppress man when “man rules over man to his hurt” (Zohar 3:287) When people do not behave properly, the left side of the tree, the evil side becomes dominant. all souls on the scales at that moment the left, the ס”ם (evil side) acquires. (Sni Luchot ha Brit Vayishlach)

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“REINCARNATION AND ITS SECRETS”

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levels of humans

October 31, 2011, 3:23 pm
Filed under: levels of the Soul, Soul | Tags: Nashama, nefesh., Ruach, Soul

FOUNT

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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The Sefirot and the levels of the Soul

September 22, 2011, 8:19 am
Filed under: levels of the Soul, sefirot, Uncategorized | Tags: sefirot, The soul

UPDATED AUGUST 21 2014

Summery :

Last week we learned that it is essential to conduct oneself in a holy manner during sexual relations as by it’s nature will be conceived such and such a soul and it will be given. When one gives birth to a child they bring down the soul and a part of their own soul joins with that child’s soul as a “garment” to it.

Now lets continue with the text of the Tanya :

Likutei Amarim

Chapter 3

Each of these three aspects and levels, Nefesh, Ruach and Neshamah, consists of ten aspects corresponding to the Ten Supernal Sefirot from where they descend. The sefirot are of 2 aspects 3 mothers and 7 doubles It is explained the 3 mothers are “Chochmah” (wisdom-creativity), “Binah” (understanding) and “Dat” (knowledge) and the seven doubles are powers of the “seven days of Creation”: Chesed (“kindness”), Gevurah (“severity”), Tiferet (“beauty”), and so on, the other four being: Netzach (“endurance”), Hod (“splendor”), Yesod (“foundation”), and Malchut (“royalty”). So, too, the human soul ; is of two aspects. The intellect includes three intellectual powers Chochmah (wisdom-creativity), Binah (understanding) and Daat (Knowledge), while the seven lower sefirot are energy of the emotional powers of one’s soul allowing one to achieve the : love of God, dread and awe of Him, glorification of Him, and so forth. The first 3 sefirot called “mothers” are the source of the lower sefirot called 7 doubles.

Nefesh, Ruach and Neshamah are levels 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.

The 10 Sefirot are 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. The herb “Tzari” (Balsam) the Chief Spice of Temple incense, Transcendence, strengthening of will power, absolute pleasure, It is the Source. Divine Will and delight, Above the head and brain, Blinding White Light. Planet: Neptune or Pluto.

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. The herb Costus (Koshti), revelation and flashes of inspiration, planet :Uranus

Binah – · Binah means “understanding” it is powers of reasoning, intellect. Binah is the faculty of the intellect whose function it is to analyze and evalute the insight of chochmah, Herb Cinnamon Bark (Kalufah),Planet: Saturn

Dat- Knowledge, Herb Frankincense (Levonah)

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. Herb Myrrh (Mur) , Planet: Jupiter

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. Herb Cassia ,Planet: Mars

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. Herb Spikenard (Shebolet Naird), Planet: Sun

Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses. Herb Safron or Tumeric (Karkum), Planet: Venus

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 is often associated with Aaron, the first high priest in the Bible. Herb Cinnamon ,Planet: Mercury

Yesod – · The ninth sefirah, 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. Herb Clove (Tziporen),

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 revealed. There is not a sefirah that has permission to bring forth blessing and to give sustenance to the lower realms except through the daughter of seven (MALCHUT). There is no permission granted to a prophet or a wise man to know any supernal knowledge except through Her.

Galbanum (Chelbana) Planet: Earth

The first 3 sefirot are called the 3 mothers they are the source of the other seven Sefirot. The 3 sefirot called mothers are powers of intellect of the soul. The seven “doubles” are sefirot of the emotional attributes of the soul. These sefirot manifest in a twofold manner being of flow or restriction of the flow of each of these 7 sefirot’s particular quality,.so they are called 7 doubles. There are 7 “double” letters are vessels for transmitting of the energy of these 7 sefirot. These letters are called the 7 doubles :

בגדכפרת

Each of these 7 letters has 2 ways of pronunciation, 2 different sounds depending on if it has a “degash” (dot) in the letter.

The letters

אמ ” ש

are vessels for transmitting of the energy of the 3 upper sefirot.. These letters are called “the 3 mothers”. This teaching we are looking at here is based on the teaching of our father Abraham from his book “Sefer Yetzera” (the Book of Formation).

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To be “connected”

August 17, 2011, 5:39 pm
Filed under: levels of the Soul, Tanya | Tags: animal soul., divine intellect, lofty place, toe nails, yetzirah

Summery :

Last week we learned that of Nashamot there are “higher and higher levels”. All the souls were a part of the body of “Adam”. This place in the body of Adam is called their source. There are men who have only achieved the level of Nefesh (Animal Soul). Others have merited revelation of their Ruach (Emotional Soul) and others their Nashama (Soul of Divine intellect). Adam’s garments in the Garden of Eden, his skin was as what is now our finger and toe nails.

Now lets continue with the text of the Tanya :

By the soul descending degree by degree through the unfolding of the Worlds of Atzilut, Beriah, Yetzirah and Asiyah, from God’s wisdom, as it is written: “You have made them all with wisdom (Chochmah)”. The Nefesh, Ruach and Neshamah of the ignorant and less intelligent come into being are bound and united with a wonderful and mighty unity with their original essence, namely, an extension of Chochmah Ila‘ah (Supernal Wisdom).

The souls of all men as said above come from Chochmah Ila‘ah (Supernal Wisdom) even if only the lower levels are a man’s soul are now revealed. Even a ignorant man’s soul is still united with the lofty place from where it is emanated from. So one can always work to reveal the higher level’s of one soul which are as of yet unknown to him. The souls revelation is filtered of quantity and quality of light as it descends through the worlds of Atzilut, Beriah, Yetzirah and Asiyah. 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. These world and soul levels will be discussed in great deal later.

The nourishment and life force of the Nefesh, Ruach and Neshamah of the ignorant are drawn from the Nefesh, Ruach, and Neshamah of the righteous and the sages, the “heads” of Israel in their generation.

As we said before there are souls from the feet of Adam and others find their source in the head of Adam. There are Nefesh, Ruach and Neshamah from each of these levels of root souls. The higher level souls provide nourishment of spiritual energy of sustenance to those souls at a lower level, especially to those from the same source in the body of Adam. The righteous and the sages of Israel are those who have achieved these higher soul levels of revelation. These higher souls even effect the creative thoughts that come to those from the same source. By their coming closer to God, those from their own source are also brought closer to returning to God.

This Sages comment on the verse, “And cleave unto Him” saying he who cleaves unto a Torah scholar actually becomes attached to the Shechinah (the Divine Presence).” For, through attachment to the scholars, the Nefesh, Ruach and Neshamah of the ignorant are bound up and united with their original essence and their root in Supernal Wisdom, He and His wisdom are one, and “He is the Knowledge…” As for those who willfully sin and rebel against the Torah the nurture of their Nefesh, Ruach and Neshamah comes from the back, as it were, of the Nefesh, Ruach and Neshamah of the scholars.

The truly righteous and the sages are forever bound with the source of there soul in a more revealed way than other men. This can be seen by their thoughts speech and actions which are continually involved in fulfilling God’s will. Obviously keeping such company influences one to do the right things. One learns not only from what the righteous teach, and by observing their actions. But as said before, all souls nourish from other souls working on a higher level. The closer one is to righteous men and the sages the more their own souls can open up inspired by their soul’s direct connection to the soul of righteous people and the sages they are close to. All is only sustained by the God’s Divine energy some receive it directly by fulfilling Torah and mitzvoth and being close to the righteous and the sages. But even the wicked are sustained by God. They receive this from in a way called the “back” as they are kept alive but flow of Holiness that sustains them is not merited and only come to them out of God’s mercy. It is said to come by way of the “back” of God as it comes without inspiring these men to return to God. They have free will, but God still has mercy upon them sustaining them ever hoping they will some day return in repentance.

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Souls and soles of the feet

August 10, 2011, 5:30 pm
Filed under: gilgul, levels of the Soul, Tanya

Summery :

Last week we learned that part of the Soul of man is actually a part of God above. God blow into Adam this soul from within Himself. The seed of a man is formed by the thoughts of one’s parents at the time of conception, so too the “Nashama” of man is from the brain of God.. The “Nashama” (soul of Divine intellect), is from Divine wisdom and that is a part of God Himself and so is Your “Nashama”

Now lets continue with the text of the Tanya :

Even if there are myriads of different levels of Neshamot (souls), higher and higher levels to no end. The souls of the Patriarchs and of Moses our Teacher are by far superior to the souls of our own generations, the period called the “feet of the Messiah.” The latter souls are like the very soles of the feet in comparison with the brain and the head. Similarly, within each generation we find the same disparity among Neshamot: there are those who are the “heads (the leaders) of the multitude of Israel,” so designated because their souls are in the category of “head” and “brain” in comparison with those of the masses and the ignorant.

We said before that the Nashamot are from God’s thought and Chuchmah (wisdom). But, even if all Nashamot come from the same place they are far from being the same as there are “higher and higher levels”. All the souls are included in and were a part of the body. of “Adam”. This place in the body of Adam is called their source Some have a source at a higher level as the head of Adam. Most souls in these later generations are from the feet of Adam. Yet, in each generation are souls from many sources.

As there are many levels between Nefashot (the soul-level of Nefesh). So to with the soul levels of, Ruach and Neshamah.. The root of every Nefesh, Ruach and Neshamah, from the highest to the lowest soul within the ignorant and most stupid Jew or non Jew who observes the laws of Noah are all from the Supreme Mind which is Chochmah Ila‘ah (Supernal Wisdom).

The Souls are eminated from a very high place all of them from Chochmah Ila‘ah (Supernal Wisdom). This is their source. Yet in reality there are those men who have only achieved the level of Nefesh (Animal Soul). Others have merited revelation of their Ruach (Emotional Soul) and others their Nashama (Soul of Divine intellect). Each of these may have their source in Chochmah Ila‘ah (Supernal Wisdom), but they may be revealed from a much lower level then Chochmah Ila‘ah (Supernal Wisdom), their source. All depends on merit and Divine mercy.

The analogy of the soul’s descent to a child from his father’s brain includes even the childs nails of his feet. They come into existence from the very same drop of semen drawn from the brain. While nine months in the mother’s womb, the soul descends degree by degree, changing continually, until the nails are formed from it.

From the one drop of semen from the Brain of the father, coming from God’s Chochmah Ila‘ah (Supernal Wisdom). From this High level the Nashama of the child descends and it descends level by level to create each particular aspect of the child.

Yet it is still bound to and united in a wondrous and mighty unity with its original essence and being, namely, the drop of semen as it came from the father’s brain. Even now, in the son, the nails receive their nourishment and life force from the brain that is in his head. Like as written in the Gemara (Niddah), “From the white of the father’s drop of semen are formed the veins, the bones and the nails of the child.”. In Etz Chayim, Shaar HaChashmal, it is likewise stated in connection with Adam’s garments in the Garden of Eden, that they (the garments) were of “nails” from “tevuna” the cognitive faculty of the brain.

It is a wondrous thing that the soul descends from such a high place and descends to what may be such a low place to become revealed. Like in a man completely far from spirituality or even one involved in evil and yet their soul is still attached to its source, even if for the man there is no revelation to him from this Divine and lofty place. The Alter Rebbe here draws attention to what is one of the most lowly levels of the Human body, the nails of a man’s hands and toes. The rebbe reminds us that these being of the most lowly level being a place where tuma (evil energy) collects. Likewise has a high source being of Adam’s garments in the Garden of Eden. His skin was as our nails. They, the “nails” are from “Tevuna” the cognitive faculty of the Nashama. While our skin is not directly a revelation of our Nashama but only our animal soul called Nefesh.. It seems our nails are a unique example of wondrous thing still bound to and united in its source in “Tevuna” the cognitive faculty of the Nashama, that descends now, to such a low place to become revealed. As the Nails were Adams garment in The Garden of Eden.

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Love of Delights

July 20, 2011, 5:36 pm
Filed under: distinct qualities, evil inclination, levels of the Soul, middle man, righteous man

Summery :

Last week we learned about the “complete sadeek” , he never sins and only desire Holiness, the incomplete sadeek, he has to struggle against his evil he also does not sin and we learned of the “Beinoni” (middle man) He is not a sadeek, this man may sin but he will repent over it, so it is like he is clean from sin. , The “complete sadeek” transforms his evil inclination to desire holiness through his “love of delights” in the Divine things. These are levels of closeness to God a man must strive for.

Now lets continue with the text of the Tanya :

There is a well-known saying that one whose Good deeds and sins are equally balanced is called a Beinoni, while he who has a majority of virtues outweighing his sins is called a sadeek.

This seems to conflict what we have said before that a sadeek is one who does not sin. Here is a figurative use of the term sadeek, a righteous man. He is one who has more merits than sins, yet this is certainly not the complete sadeek, or a “sadeek” in as we are describing in this lesson. There are 70 faces to the Torah so in another context the term “sadeek” can be used differently all depends on context of what is being said.

If, however, we seek to truly define the distinct qualities and ranks of sadeekim and Beinonim,. This is only a borrowed name, (for the sadeek here) used in regard to reward and punishment. As one is judged according to the majority [of his deeds], and he is termed “sadeek” (righteous) in reference to his verdict, since he is acquitted at his trial. If, however, we seek to truly define the distinct qualities and ranks of sadeekim and Beinonim. Our Sages have remarked that the righteous are “judged” solely according to their good nature, as it is written “And my heart is slain within me.” Meaning that he i.e., David, the author of this verse was devoid of an evil nature, having slain it through fasting.

From this we see the definition of sadeek in its true sense applies to the person who has rid himself of his evil nature.

Whoever has ridding himself of his evil nature, even if his virtues outnumber his sins, is not at all at the level of a sadeek.

You should be beginning to understand now a true sadeek is a very high level few attain.

This is why our Sages have said “The Almighty saw that the righteous were few, so He arose and planted i.e., and spread them in every generation,” as it is written, “The “sadeek is the foundation of the world.”

Thus it is in the merit of sadeekem in every generation the world is sustained.

However, the explanation of the matter, [is to be found] in light of what Rabbi Chayim Vital wrote in Shaar HaKedushah (and in Etz Chayim, Portal 5, ch. 2) — that every Jew, whether righteous or wicked, possesses two souls, as it is written, “And neshamot (souls) which I have made.”

These are two souls as life-forces. One soul originates in the kelipah and sitra achra. This is this Nefesh (which originates in the kelipah and sitra achra) that is clothed in the blood of a human being, giving life to the body; as it is written, “For the Nefesh of the flesh (i.e., the Nefesh that sustains physical and corporeal life) is in the blood.”

There are actually 5 basic levels of the soul to a man. What we are speaking of here are 2 levels of the soul called Nefesh. The level of soul which animates the body being its minimal life force needed to survive. From this level of the soul is a power called the “Evil inclination”. It’s 2^nd soul force is called the “good inclination”

From [this nefesh] come all the evil characteristics, deriving from four evil elements within it. Namely: anger and pride [emanate] from the element of Fire which rises upwards;

Their nature being like fire “hot temper”, these thinks have a tendancy like fire to get out of control and can destroy all.

The appetite for pleasures [emanates] from the element of Water, for water promotes the growth of all kinds of pleasure-giving things.

Like water which has no form to itself having no boundaries except that imposed on it, pleasures can overcome one knowing no bounds.

Frivolity and scoffing, boasting and idle talk [emanate] from the element of Air;

Such conversation like air can have little substance.

Sloth and melancholy [emanate] from the element of Earth.

These traits are Heavy and very physical in nature.

From this soul stem also the good traits inherent in every man’s character, such as compassion and benevolence.

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Here for a ride or the long hall — Gilgul (Reincarnation )

January 30, 2011, 6:24 pm
Filed under: gilgul, levels of the Soul, Reincarnation, Riencarnation | Tags: GILGULL, ibor, REINCARNATION

UPDATED April 18TH 2018

Afflictions ensue from transgressions, which should have brought about one’s utter destruction. However God has devised a means so that a soul is not banished from the World to Come, and will then merit the Supreme Light, as Elihu said to Job “So He redeemed his soul from going into the pit, and his life be holds the light”, Rabbeinu Bachya explains that by reincarnation in up to 3 lives. The reincarnation serves to amend past wrongs and may explain the suffering of the righteous.

It is known that the soul of a person can change depending one’s mitzvot (commandments) they occupy in or their sins. “Extra” souls attach at times temporarily, while at other times they may permanently join him. If one is wicked, there are souls trapped between the worlds in a state called “cuf ha Kala” (the hollow of the sling). These souls have not yet merited to go to “gehenom” hell so they wander and try to attach to Humans doing sins they enjoyed while they had bodies in this the world. By doing this they have a respite from their tormenting angels.If one occupies in Holy things Holy souls will want to join with them and enjoy these pursuits.

Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i

Parsha Mishpotim begins “and these are the judgments that you shall set before them”.

R. Shimon informs us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. Everything is in measure and equality, to pay back to everyone in accordance with their sins. In general its better not to have to come down here, its better “upstairs”.

Each individual receives the appropriate gilgul (incarnation) in accordance to the sins that they have performed. Those who enjoyed sin just a little died an easier death; quickly [and without suffering]. Those who had greatly enjoyed sin and had blemished greatly, this type of person would suffer through days of famine and want, and would live to see his children murdered before his eyes (G-d forbid).

All aspects of all souls were included in Adam. Adam’s body was made up of 248 organs and 365 sinews. Each organ and sinew is a Primary Source of souls. Adam was the father of all. Adam included all souls within himself. Afterward, all were included within the three Patriarchs: Avraham, Yitzhak, and Ya’aqob. After this, all were included within the twelve sons of Ya’aqob, who fathered the twelve tribes. After this, all were included within the seventy souls who went down to the land of Egypt with Ya’aqob. After this the seventy subdivided into 600,000 main Sparks. Each a complete Partzuf, containing 248 organs and 365 sinews. This further subdivided into 600,000 Secondary Sparks.

Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). Thought it is always correct to say that the right precedes the left in importance and stature, here it is different. For the manifestation of Kayin and Hevel were as a result of the sin of Adam. Kayin is still the first born, and as such the more important. Those souls of the Kayin source have included some of the greatest of the Prophets and Sages, among them King Hezekiah, Rabbi Akiba, and the author, HaRav Haim Vital. Great souls from the source of Hebel included Moshe Rabbeynu himself, but Moshe includes both sides.

Adam’s left shoulder is one great main Source. This is the source of the soul of Kayin (Cain, son of Adam). It is a complete Parzuf, that is divided into 70 Secondary Sources. These 70 Secondary Sources in turn subdivide into 600,000 Secondary Sparks. The sin of Adam caused all souls to fall into the depths of the klipot (evil forces). The klipot are nourished by the light of souls they capture. Thus the klipot greatly endeavor to cause people to sin, in the same way people pursue their food. For when a person sins, this causes his soul to enter into their domain, and they are thus sustained by it. They hope the entrapped soul will be theirs for a very long time. Souls are entrapped under the control of the klippt only by not elevating. Elevation is achieved through the energy work performed by the observance of the mitzvoth (commandments), in all their details.

Avraham’s soul was entrapped amongst them. So he is called a “righteous convert”, for his soul had come forth from the klipot and uncleanliness. As he was born to Terach the idol worshipper. Avraham, through his submission to God, was able to convert the evil that was attached to himself and turn it to good. Thus making the tikun (fixing) he made,he freed many sparks, trapped souls. Souls incarnate as families. Evil souls still have a connection to the righteous soul family members. Each soul family has the obligation to rectify all of its members. So it was Avraham’s job to rectify Terah’s soul because they were of the same Source. Don’t be surprised that the higher soul of Avraham could have been born as the son of a lower soul. The relationship of

father and son enabled Avraham to do what he needed to do. Terah was the refuse of the holiness of Avraham’s soul.

The child receive makiff lights from their father and penimi lights from their mother. These makiff lights are from Chuchmah of Abba and the penimi lights are of Imma. The father gives a portion to his soul to his child. It becomes a external garment of his soul. It guards and guides the sons soul. If there are less then 500 levels of difference between the soul of the father and his child the portion of the father’s soul that he gave to his son will stay with the child, even in the time of the Messiah.

There are many levels of souls. The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of the worlds of Bria, Yetzera and Asiyah, being the Nashama (Intellectual soul), Ruach (Emotional soul) and the Nefesh (Animal soul) respectfully. There are five names for levels of the soul soul. This then is their order from below to above: Nefesh, Ruach, Nashama, Chayah, and Yachida. A man does not get all these aspects, all at one time, but only according to one’s merits. The main Nefesh is that of the world of Asiyah, Ruach of Yetzirah and Nashama of the world of Briah. Yet there are these levels of soul in each world also. And from even each of the 5 parzufim.

The refinement process of wicked people is completed in only four “generations”. Each incarnation is called a generation. The purpose their incarnations are so the good in them is separated out and it is given to one who is worthy, as our sages teach that one man can take both his portion and his fellow’s portion in the Garden of Eden. So with the wicked man only his evil remains of him. Thus He becomes doomed to destruction, as he does not possess any spark of goodness.

The righteous even if they sin, God lets them be reincarnated up to 2000 times. According to the verse, “ doing kindness to the two thousandth generation of those who love Me and keep My commandments”.

The Neshamah is called a Jewish maidservant by the Saba in Parsha Mishpotim in the Zohar. Once the Nashama has attained revelation from world of Atzilut, the soul is no longer called a slave of God, but a son of God. The Ruach, which is from Z”a that was blemished descends as the “Jewish bondsman” in the Saba of Parsha Mishpotim, it does serve “his master’s son”, for he is subservient to Z”a.

The Canaanite slave, which is a soul that left the realm of holiness and was blemished and then ascended back to enter the world of Asiyah.

There are four worlds called Atzilut, Briah, Yetzirah, and Asiyah. Each world has within it Five Partzufim (faces of Divine emination). They are Arich Anpin Abba, Imma, Zeir Anpin and Nakavah. It is also known that from every aspect

within the four worlds there comes forth the souls of mankind. Souls that come forth from each of the 4 worlds

are of 1 of 5 aspects, corresponding to the five Partzufim in that world which is their source. The level of soul that comes forth from Arich Anpin is called Yachida, from Abba is called Chayah, from Imma is called Nashama, from Zeir Anpin is called Ruach, and from Nakavah is called Nefesh. Accordingly are their 5 levels of souls in each world from its parzufim. Each of the 5 levels of soul contains in itself these 5 levels. Each level also is made of 613 organs and sinews. For example, the Yehida of Atzilut is divided into the 613 organs and sinews. The sin of Adam caused Each of these 613 aspects further subdivide to 613 aspects. Each of these sources contains no less than 613 main sparks, each is an

individual soul. These are called the 613 main Sparks. Due to the sin of the Atz Dat (tree of knowledge), they were blemished, and they divided into even greater numbers. Now each of the 613 main Sources is divided up into up to 600,000 Secondary Sources, but less there can be. The 613 main Sources are not required to subdivide equally but All depends, all division is according to the level of blemish. There are those main sources that are subdivided into only one hundred and others into more than 600,000 Secondary Sources. This is also what happened with the 613 main Sparks within each and every one of the 613 Sources. Each spark subdivided into many Secondary sparks. As a result of the sin of Adam, instead of having 613 main Souls which subdivide into 613 main Sparks, we now have 600,000 Secondary Sources, that can subdivide into 600,000 Secondary Sparks for a total of 360,000,000,000 sparks.

. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.

The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls). According to the actions of man, “gilgul” is given for his tikun (correction). Souls need to work hard to fill lackings, and make a complete “tikun” (repairs). To each is a different “nanhaga” (Divine guidance-Providence). A soul may gilgul within a man at any time after birth and there are Souls that gilgul in a man’s body from the time of birth.

When a person is born, his Nefesh (Animal soul) enters him. Ideally at the age of 13 one receives revelation of their Ruach, If they do the work required. At 20 their Nashama becomes revealed to them. If they do what is required of them. Such a person successfully completes the rectification of all three levels of soul in a single lifetime. Such a person would not need to reincarnate ever again, at least not for the sake of personal rectification. However, few people ever achieve such. Most People because of sins must go through all their lives with only their Nefesh that they received at birth. If one does not act with proper righteousness, one never finishes building and completing their Nefesh, thus not being able to advance to the next steps of building and rectifying their Ruach and Nashama. Therefore they may require to reincarnate many lifetimes. If one does not completely rectify his Ruach, then his Nashamah will not enter him and he will remain with only his Nefesh and Ruach. Only the part of any level of soul that has yet to be rectified is vulnerable to damage from the impact of sin. If in one gilgul one aquires both levels of his Nefesh and Ruach and he damages both. Only his Nefesh must return in gilgul. But because he did damage in Yetzera (his Ruach) in this lifetime he may be punished severely. If one has a opportunity to do mitzvot (commandments) and does not, they may have to return in gilgul to do so. One who does not learn all 4 levels of Torah will require gilgul. A person is not complete until that he fixes and merits to take the level of soul “Yachida of Arich of Atzilut”. A person can blemish or fix sparks that are from their same source such as the left heel or left shoulder by his actions. But he does not effect soul sparks from other sources. One does not effect damage in all levels in all worlds but, but damages done are very specific.

At times a Nefesh becomes rectified and purified to such an extent that it need not come back again with the Ruach for its rectification. Instread it remains above in a place fitting for it, “bound up with the Bundle of Life” (Shmuel 1:25:29). The Ruach then has to come back and reincarnate with the Nefesh of another person.

If a person rectified his Nefesh and came back to receive and complete his Ruach but sinned, it will not affect his Nefesh. For, this would force the Nefesh to have to come back by itself to become rectified once again. Rather, because he now has a Ruach, the sin will only damage the Ruach, and only this will require rectification. In other words, once the Nefesh has been completely rectified and he has reincarnated to work on his Ruach. He does not start from Square One once again. Rather, the Nefesh is protected against any further damage for otherwise, the rectification process would go on forever for some people. They will reincarnate together until the Ruach is rectified. Then the first Nefesh will come back with the Ruach in order to receive and rectify the Nashamah. Or, the Ruach may come back by itself with the Nashamah until the Nashamah is rectified, after which time all three of them no longer need to return and are instead “bound up with the Bundle of Life,” as is fitting for them.

A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations.

One can even reincarnate from one species into another. Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal. In Sefer Haredim it is written that when a person reincarnates into an animal, beast, or bird they remember their past life. This (memory) causes much sorrow and pain, seeing how they have fallen from heaven, from the image of man to the image of a beast.

The Ar’i explains a sinner’s soul at times descends and is found in a animals’ food. He then is reincarnated into the animal, the animal is thereafter offered on the altar in the temple, now our dining tables act as a alter. When eaten properly, the human soul within the animal is brought close again to its source and Repaired. And may again return in Human incarnation if it so merits. Even if the sacrificial animal does not contain any reincarnated human soul within it, it nonetheless contains within it something of the 288 sparks from the vessels world of Tohu that fell and shattered. These are now Repaired.

The Arizal explains that there are more than one type of gilgul (incarnation). Gilgulim that occur during the lifetime of a person are called ibur (pregnancy). These souls can enter one at any time after birth and the soul may stay with them for a moment or the remainder of a lifetime. Some mitzvos have the power to draw down the Nefesh of a righteous person whereas others can draw down the Ruach. The Arizal explained, a person can have up to four souls in his body at one time. Ibur can benefit both the host body and the guest soul. If the person maintains the appropriate level of righteousness the extra soul will stay with him. This could be for the rest of the host person’s life. If so the connection will remain even after death. And, that can help a person to achieve a much higher level of reward in the World-to-Come than he otherwise might have received on his own.

There are completely “New souls”, some of these souls were not included in the body of Adam when he sinned. They will receive their Ruach at 13 and their Nashama at 20. They are able to change their evil inclination to become like a angel. There are other souls which are still considered new, but they are not like those first mentioned. These souls are in no way bound by time in their ability to gain new levels. The only thing it depends on is merit. They are able to get a Nefesh of Atzilut before they are 13. This type of soul was in Kain and Abel. It cannot ascend to the level of Chayah and Yachida of Atzilut, but only Nefesh of Atzilut. These souls were in the body of Adam at the time of the sin, but did not descend to the klippot. There is another type of soul which did fall when Adam sinned. When parzufim were formed within adam these souls were placed back to back. Once they enter hachel Ahava of Bria they are then created anew face to face. In order to turn from back to back to face to face this is by “nesira”. Z”a must receive sufficient light so to enable the “shared” back to double. One for him and one for her. They are separated Sefirah by Sefirah till they are 2 separate parzufim (Z’a and Nakavah). This is the last step of the Nesira. Then they become as “New souls”. These souls do not easily come to sin. And in time they grow and add levels. According to the level of “lavush” (makiff) one can receive new levels of Soul. Lavush is a level between light and vessel. It is pennimi to vessels and chitzon to lights. It covers and dims lights preventing the vessels from shattering. The “levush” is Nh”y of a higher parzuf. 2 or 3 “nefashot” (souls) can incarnate in one man who is a “New soul”, but all the “nefashot” must be in a single bond together. 3 “ibor” incarnations can enter into the body of man to help him at a time. Including the host soul this is 4 souls in one body. Later he can acquire more ibor souls of a lower level and they become absorbed in his higher level souls from his root. The higher levels help the lower level souls make tikun, as their levels are interconnected. But he never has more than 3 “ibor”. After a man has made 3 gilgul and if he has not made tikun a sadeek will become ibor in him to help him complete his tikun.

A man who is gilgul as a woman because of sin cannot give birth to children with out great difficulty. To have children a female souls must enter her as a “ibor”, and then she can only give birth to girls. Only by great merit can a male soul enter the fetus.

The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), and then blemishes them through sin, he will have to be reincarnated to rectify the damage. When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh. Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same. And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

In these later generations the Shechinah has descended to the souls at the level of the Legs of Adam. The souls of these later generations are from the Legs of Adam. These souls are exiled in the klipot, earlier (higher) souls have already been fixed. There are some men who cannot marry their soul mate as their female side is from חור the son of Miriam. These souls are sunk in the klipot and will not come out from there until the Messiah comes.

All the souls were originally within the body of Adam. Every one now must correct and establish their portion in the Body of Adam. Mashiah’s soul is from the sefira Keter it is the Source soul of all Yisrael’s souls. The soul of the Messiah will include all the souls of Yisrael, all 600,000, as they were prior to the sin of Adam HaRishon. The soul of the Messiah that directly corresponds to that individual’s soul. So every Jew must prepare that portion of the Messiah’s soul that corresponds to his own soul. This must be done until all has been rectified and His entire stature is complete.

The name Adam (Alf, Dalet, Mem) spells out to capital letters of the three names Adam, David, and Mashiah. According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alp, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

Haran did not throw himself in the furnace like Avraham did so he was reincarnated as Aaron. Hur, Miriam’ son, was a spark that was mixed with the soul of Haran, but Haran was not actually its source. Therefore he protested against the building of the golden calf, and gave himself over to be killed by the mob on this account. He offered his life to rectify the sin of not throwing himself in the furnace like Avraham did. Aaron was reincarnated as Yaavetz, mentioned in the book of Chronicles. Yaavetz was reincarnated as Tola ben Pua, in the book of Judges. He was reincarnated as the prophet Samuel. Samuel was mainly a reincarnation of Nadav and Avihu, Aaron joined with them. Aaron himself reincarnated as Uriah the Hittite, the arms bearer of Joab ben Tzeruiah. The three Ahron, Nadav and Avihu together were reincarnated as Uriah the priest in the generation of King Yehoyakim. the three of them were later incarnated again into Zechariah ben Yeverechyahu, who was also a priest. Aaron then rectified his sons completely, when the three of them were together in this Incarnation.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.

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There was a Bible-Torah, before the one we got now !

November 30, 2009, 9:24 am
Filed under: levels of the Soul, parzufim, Torah

There was a earlier Torah existing 2000 years before creation this was hidden with the original light of the first day. This is the Torah of “Y’H”, but our Torah is only the Torah of “V’H”. Of the name YHV”H . The Torah starts from chesed (kindness) as from here the world was created. Originally the world was created in judgment, these were the worlds that were created and destroyed.

Yet this strict guiding power still interacts in this world with sadeekem (Holy people). With those who possess the soul level of “Chyah and yachidah” (creative intuition-will). These are people who have access to the ancient Torah, which is superior to the Torah that has been revealed. These people GOD had in mind before he created the World. ¹ Now Torah is from Z’a (the small face), but with complete self sacrifice one can taste the Torah of the future. This is the Torah of “atik” (The Anchient of Days) or “aor ganuz” (hidden light). This is aquired by one who never prays for his personal benefit, it is as if he is not part of this world.² So don’t do the Mitzvot (commandments) for your own personal benefit.³

Every sadeek (Holy person)needs to pray for healing of sick people, barren women and every man’s individual lack. At times because of the individuals sins the Holy person’s prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of GOD, raising and exulting GOD’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.⁴

The Ner Yisrael tells us the Torah contains 22,000 letters, if we spell out each letter we get 600,00 letters. These correspond to the 600,000 souls that received the Torah at Sinai, each letter raises the yolk of heaven. At the beginning of the Tikuney Zohar we learn that the notes of the song of the Torah are “Nashamot” (level of soul of Divine intellect), they are the lights of the intellectual soul. Vowels are “Ruchot” lights of the emotional soul. Rabbi Nachman of Bresslov teaches that the vowels are Yearnings. They are drawn to the letters by desire. All forces within us that seem to be try to prevent us from spiritual accomplishments are actually potential forces to be expressed in the vowel points. There are 9 vowel points corresponding to 9 “rekia” (firmament’s). These also correspond to the problems that hinder us.⁵ While the letters themselves are “nefashot” lights of the animal soul.⁶ The main “tikun” (fixing) of Atzilut (world of emanation) is through the notes-vowels-crowns-letters. These correspond to the names ⁷

ב “ ן – מ “ ה – ס “ ג – ע “ ב .

The nature of the supernal light is to rise up to its source.⁸ The note Zirka kills “klipot”(forces of evil), it lengthens the pronunciation of a word⁹. It rises Malchut (the manifest Divine presence) to Bina (Divine understanding) making Keter (will-delight) to Z’a (source of the emotional soul).

The body of Bina is Bina itself, NH’Y of bina is the flow of bina,Teferet is the essence of bina it makes ketter to z’a.¹⁰ By Teferet one merits to look at the upper Shechinah which is Bina.¹¹ This is the aspect called “Pelah” (wonder). All aspects of Z’a, which brings forth the emotional soul are united from teferet of Bina. As the unification that is drawing the aspect of ketter is through Teferet specifically.¹² Concerning the Teferet (balance) of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arrouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arrousel. The light of all your learning shines in your “tikunim” filling all the Divine names.¹³ Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names.¹⁴ יהו”ה gives Nashamot (souls) to the letters. Forever the Nashama of the letters is the Name.

The name animates your prayer

The letters of יהו”ה are the Nashama of man.¹⁵ If we want to be successful in doing works with Holy names one must be careful with the physical Mitzvot as Teffilin, Sitzet, Succah and lulav.¹⁶ All Holiness of “Kadosh Kadoshim” (Holy of Holies) is from “mazel”. Everything derives from Mazel. The letters יהו”ה come out of Atik from the beard and connect to this Mazel. It supports other letters in Z’a.¹⁷ In Yesod sometimes י is exchanged with מ and called “mazel”. There GOD flows all kinds of good and “chasadim”.¹⁸ All levels of “mochin” (brain-conciousness) depend on the flow of “mazel” which is callled “kadosh Kadoshim”.¹⁹ You need to arrouse the world of thought that is זחרון מוח (brain of memory).²⁰

1sni luchot ha brit

2Lecuty Maharon #15

3Shoshon Sodot

4Avodat Yisrael p.15

5Lekutey Maharon #31,p.63

6sulam on tikuny zohar hakdamah p.100

7Machashif halavon yaakov abuchizera p.2

8Nahar Shalom p.110

9aor enym-kamarna Rebbe p.60,Sulam on Zohar Balak

10sulam on zohar Tikunim p.114

11Safer Paliyah

12aor enym-kamarna Rebbe p.61

13Share Ramchal p.255y,Tefilot Ramchal #121

14Avodat Yisrael p.1

15Shoshon Sodot

16Avodat Yisrael p.7

17Sulam on Idra Zuta p.289a

18Avodat Yisrael p.40

19Sulam on Idra Zuta

20Avodat Yisrael. p.44

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The sleepers below must Awaken

August 2, 2009, 8:36 am
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 3^rd 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

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.

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THE LEVELS OF THE SOUL

March 18, 2009, 10:18 am
Filed under: levels of the Soul, Nefesh Ruach Nashama, Zohar

UPDATED APRIL 27 2015

Every action in this physical dimension has a corresponding influence in the Upper Worlds. In truth, both worlds are actually one reality; they are like reflections in a mirror. What you do down here causes what will be in the future by the providence that is aroused above.

We have learned that when the Holy One, blessed be He, created the universe, He made the lower world after the pattern of the Supernal World, and MADE the one correspond to the other. EVERY DETAIL IN THE LOWER WORLD HAS A COUNTERPART IN THE UPPER WORLD. And He is its Glory, both above and below.

“Thus says Ae”l , Yhv”h (God), He that created the heavens, and stretched them out; He that spread forth the earth, and that which comes out of it; He that gives Neshamah ( Divine intellectual Soul, also ‘breath’) to the people upon it, and Ruach (Emotional soul-spirit) to them that walk therein” (Yeshayah 42:5). The soul of life comes out into the land. The land receives the soul and issues it to all, She receives and distributes to all MEN WHO ARE WORTHY OF HER.

In the Bible in its original language “Hebrew” are 5 words for soul, as the soul has to it 5 basic levels. With in each level of the soul are many aspects revealed according to a man’s merit.

Come and behold: when the Holy One, blessed be He, created Adam, he gathered his dust from the four directions of the world. He created him on the site of the Lower Temple. Then drew upon him the soul of life from the Upper Temple.

This “life from the Upper Temple” is the secret of the level of the soul called “Neshamah ( Divine intellectual Soul, also ‘breath’).

The soul consists of three main levels the Supernal Secret, Nefesh, Ruach, and Neshamah. The Nefesh (animal soul), is the lowest of them all. The Ruach (Emotional soul-spirit) is its sustenance. It rules over the Nefesh, being of a higher grade. The Neshamah (( Divine intellectual Soul) is the supreme existence–NAMELY, THE LIGHT OF DIVINE UNDERSTANDING. It reigns over all, being a holy grade superior to the RUACH AND NEFESH. The three grades, NEFESH, RUACH, AND NESHAMAH, are included within men, who attain them by serving their Master. Thus first, man has a Nefesh with which to be corrected. But when he is intent on purification through this grade, man is corrected and crowned with a Ruach, the holy grade that dwells on the Nefesh, with which the deserving man is adorned. When he is elevated by Nefesh and Ruach and attains correction through proper service to his Master, Neshamah, a supernal, holy grade that reigns over everything, dwells on him so that he may be adorned by the highest holy grade and be perfect in everything, on all sides, and thereby merit the world to come. He is then beloved of the Holy One, blessed be He, as it is written: “That I may cause those who love me to inherit substance” (Proverbs 8:21). “…those who love me” refers to those in whom the Neshamah ( Divine intellectual Soul) abides.

Few men attain this level. With a Neshamah a man serves God with his Nefesh (animal soul). Thus with his body he works to do what the God wants and abstains from what he dislikes. By the powers of his Ruach (Emotional soul-spirit) his actions are enlivened with the love of God from the emotions of his heart. All this is further enlivened by his Neshamah ( Divine intellectual Soul) whose understandings excite his Ruach (Emotional soul-spirit) heart and Nefesh (animal soul) like flames of fire in his service of God. Which includes all his actions.

Rabbi Yehuda asked: why is it written, “all in whose nostrils was the breath of life perished…” (before the flood)(Genesis 7:22). From all those in whom there was a holy Neshamah, none–such as Enoch or Yered, or the other righteous Ones–remained to protect the earth so it would not be destroyed in their merit. This is the meaning of, “all in whose nostrils was the breath (lit. ‘Neshamah‘) of life, of all that was on the dry land, died”–they all had already died and departed from the world, and no one remained then to protect the world.

DIVINE WISDOM AND UNDERSTANDING ARE SOUL FOOD FOR THE Neshamah( Divine intellectual Soul).

The three levels of the soul – Neshama, Ruach and Nefesh correspond to three times – past, present and future. Similarly, our Temple consisted of these three levels. The Holy of Holies corresponded to the brain. The Heichal had a small altar, on which incense was burned. This corresponded to the middle part of the body, where the lungs are situated, cooresponds to the Ruach. The outside part had the big altar on which blood was sprinkled and fats were burned, corresponding to the lower body.

Most people merit only to work on the fixing and growth of their Nefesh (animal soul), in a whole life time. They require other lives (incarnations) to merit higher levels of the soul, if they so merit to the opportunity.

The soul level of Ruach is masculine and embodies the power of memory. So The word for “zachar ” (male) is related to the verb “ zachor” (remember ).

IF YOU WANT TO KNOW MORE ABOUT YOUR SOUL READ THIS :

https://godssecret.wordpress.com/2008/07/29/the-soul-2/

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“The Definitive Biblical Phenomena”

Manual to the Soul” Part 1 The Gate

“The Owner’s manual to the Soul”

Part 2 THE KABALLAH

The Zohar on the SONG THAT CONTAINS ALL SONGS —– Song of Songs

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“REINCARNATION AND ITS SECRETS”

THIS BOOK REVEALS THE TRADITIONS OF REINCARNATION FROM ALL THE GENERATIONS FROM ALL THE GREATEST SAGES and lesser know ones INCLUDING THE HOLY AR”I, RAMA”K , RAMCHA”L, MISHNAT CHASSADIM, RABBI MOSHE MFANO AND MUCH MORE—-

Secret of Gilgul B”H