Filed under: levels of the Soul, Soul | Tags: Nashama, nefesh., Ruach, Soul
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.
Filed under: levels of the Soul, sefirot, Uncategorized | Tags: sefirot, The soul
UPDATED AUGUST 21 2014
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 :
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 :
Each of these 7 letters has 2 ways of pronunciation, 2 different sounds depending on if it has a “degash” (dot) in the letter.
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).
Filed under: levels of the Soul, Tanya | Tags: animal soul., divine intellect, lofty place, toe nails, yetzirah
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.
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.
Filed under: distinct qualities, evil inclination, levels of the Soul, middle man, righteous man
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 2nd 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.
Filed under: gilgul, levels of the Soul, Reincarnation, Riencarnation | Tags: GILGULL, ibor, REINCARNATION
UPDATED AUGUST 20TH 2014
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.
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
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