Filed under: Creation, elements, sefirot | Tags: Ar"i, creation, elements, MIDRASH RABBA, sefirot
UPDATED May 31st 2016
It’s taught in Tikunim that in the Keter depends children, life and money of man. In Moed Katan 28A it says “children, life, and money, these things don’t depend on merit” as they depend on “mazel” which is from Keter.
Chesed (kindness) is merit
Malchut, is the action of the commandments, which dwells in the limbs of the body. In the Malchut everything is completed above and below.
The first letter of the Torah is the letter “ב” of “בראשית”. Signifies that the seed of the Torah is in Binah. That is where the energy comes to Z”a Torah).
Its written in Midrash that water, air and fire existed before creation of the world. Water produced darkness and that fire produced light and air produce “Chuchmah” (Creative Wisdom)
Midrash Rabbah Shemot says that water, wind, and fire preceded the creation of the world: Water conceived and gave birth to darkness; fire conceived and gave birth to light; wind conceived and gave birth to wisdom.and with these six things the world is maintained: with wind, wisdom, fire, light, darkness, and Water.
The Ar’i teaches in Safer Lekutim that the first three sefirot during the “week” (of divine time) of creation manifest on the first “day” the emanation of each of the seven latter sefirot occurred each on different days. The last sefirah, malchut, was emanated on the seventh day. This was the first “day” (in the sense that the creation was complete.
Sefirot are Divine will as ‘nanhaga’ (Divine providence), the God’s way of ruling the world. The are 10 sefirot, powers of ruling. Everything that exists comes in to being and is “minipulated” by a combination and arrangement of these powers. Just as everything in the world is made from a combination of the 118 elements of the periodic table of elements. So to in its root and source all physical and spirtual things are composed of a combination of the 10 sefirot.
UPDATED MAY 25 2015
Imagine having a spiritual experience that is all enticing, so much fun it contains thrills, chills and excitement beyond compare. It surpasses all other things you have experienced. For this reason you want to have a experience like this again, a lot. Each time after the experience you dream about the next time you will “be there” again.
It comes when finding One’s Voice united with the Divine. By this you realize that life seems as passing the time preparing and waiting for that experience, listening deeply to the One of Being, that is upon you. There is nothing else you want to do, this is the direction life is taking you.
It is tapping into a life of Divine Consciousness that is flowing continuous and everlasting. By this movement of thought we recognize certain “jumping points” of thought, creative inspirations take shape and come forth. They provide something like a feedback loop to direct us in strengthening our Divine awareness and connection. So that you may come to grow in concert with the harmony of God’s flowing energies that animate creation called the Sefirot. This is the fruit of Tree of Life Consciousness.
One needs to awakened their place in the continuum of unity with their Creator. They need to open the inner doors, unique connections to the flow of the Divine light to participate in the creative work of heaven, of the creation.
To actively participate having these Divine forces flow through you. you must have the “Intention” to organize according to the Divine names the strengthening of the Divine will which is the agency of our Maker and creator, that is our higher consciousness, called “Nashama” which is a part of God. Here is with the source of all things.
The Divine will Itself called Keter makes impressions to which we draw meanings to them. Here is where the work begins. Construction is through the Ten Sefirot. Through the Ten Sefirot the “impressions” are built in the power of the Divine Names. Most of the Divine names are so above the physical creation administering to it, so they can not be pronounced out loud. But here is a little know secret one may hum along with the names. I personally like to do this with modern music, the music seems to move the “Cavonot” (names).
Keter is connected to its source.it source of revelation of the “impressions” By the inspiration of these “impressions” we create manifest the Divine will in the way in the way you to work with it, according to the level given to you to work with. It is you who translates what comes down to you from above, the “impression”. It will come come to manifest in this world, please god, according to the intention you are planning in accordance to the “impression” God has “sent” through you.
It impression develops into a “intention” this is Chochmah or creative Divine Wisdom.
Chochmah takes the impression and it receives its first definition in being. Before, the impression is no more that a intangible thought.
From Chochmah the details naturally flow into being. This is the initial transference of the image of the Divine will and one’s “cavana” (intention) from above to below.
But the details come into being by the power of Binah (Understanding). The details are Binah.
The work is in Bina, here every detail of what will be, please God is directed. Once the impression is developed into a intangible intention it is “engraved” into this world By the force of Binah, Divine understanding. Each has this ability according to their level of revelation of Bina, which is the power of their Nashama.
The “engraving” is made by the force of Binah, Divine understanding through the Holy letter of creation, by the force of Binah. Thus there are level upon levels of “letters” and these are set into motion and animated by the Holy Names.
According to our grasping in Binah are transformed reflections of supernal ideas from the impressions spoke of above.
Binah is all encompassing, it is as the head to the body of the 6 lower sefirot. Binah gives birth of the intention of one’s meditation in this world through the 6 lower sefirot. 6 dimensions are engraved by Binah in the power of the 6 lower sefirot, Chesed to Yesod. The connection, spiritualization of thought, flowing of Intention through the Sefirot continues to with in The Malchus. According to this is the Divine will continuously bringing forth and manifesting in all levels from the Supernal upper Holy worlds to this physical world below.
“Elokim made man in His image” at Creation. By the Needed “tikunim” (fixing) man shall come to again completely reflect this Divine image. So to everything shall come to be as according to its ultimate “Divine image”. This is the purpose of the creation of man that he could bring himself and all creation to reveal its true Divine Nature. But now he stands in a corrupted state, but he can come to stand in the divine image again.
Only by knowing a thing is one “really” aware of it and understands it. With this depth of understanding the impression must be developed into a intangible intention it is “engraved” into this world By the force of Binah in a brilliant manner.
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).
The divine energy of the body, nature is in the form of the sefirot called ”iggulim” (circles). Doing the will of GOD as described in the Bible effects the world like when one throws a stone into a pond and immediately upon the stone hitting the water a circle in the water forms around the stone. Which consequently by its wake makes a second circle surrounding the first. If the force of the stone falling is great enough there are more and more concentric circles till filling the whole pond. Thus is the divine sefirot in nature flowing according to this cause and effect pattern. In the world of ”iggulim” each “igul” (circle) does not touch each other. Under this ”nanhaga” (guidance) each person alone thinks they are the king. This is the world of Malchut (physical) and the Nefesh (animal soul).1 While the other form of the flow of the sefirot is called ”yosher” (upright). This is described as the ten sefirot in the shape of a man.This is a spiritual system containing 32 unique Divine power “emanations” organized in the shape of a man. This system is ruled by rachamim (mercy), it is dynamic, and not limited by cause and effect. It is the energy of divine providence. The transcendence of nature, by the soul. Through occupation in Torah and mitzvot we evoke Divine light to descend and become revealed below to guide providence in the world. Becouse these type of actions evoke Divine mercy. A small action can have a great effect. The stone hitting the water is these sefirot called ”yosher” . They are described as a “kav” (line) whose end is square, which enters the circles. While the rings created are the sefirot “iggulim”. With the sefirot ”iggulim” is the light of the sparks, pieces of the vessels that shattered. These we raise up to their source fixing and completing the vessels above. This is called the returning light, the light of judgment, concealment and limit. It rises from the mouth by Holy speech, Divine names and prayer ties with the supernal light ”oar yosher” which spreads out from above to below. The light of ”Yosher” is drawn down within the light of ”iggulim”, the returning light.2
Its explained that the enlivening ex nihilo (the continuous bringing into existence from nothing) of all entities in Creation, from the most sophisticated to the simplest object, is associated with the level of Godliness that’s concealed in nature. This level of Godliness is called the “iggulim” (circles) and sovev kol almin (surrounding all worlds), which also pervades all levels and aspects-‘worlds’-of creation equally. The metaphor used for this encompassing Godliness is that of a circle, which has no beginning and no end, symbolizing its relevance to all within it and its indifference to the distinctions of the entities encompassed by it. The concept of encompassing Godliness in its pristine sense is comprehended by the metaphor of the great circle, which encompasses all levels of Creation.
The graded descent of worlds, the realm of immanent transcendent Godliness, is termed memaleh kol almin (filling all worlds), it is within this great circle, it is comprehended metaphorically as a downward directed ‘kav.’ (line) It measures out light ordered and differentiated in Creation, in which ‘upper’ and ‘lower’ are significant distinctions. The ‘line’-representing the overall descent of immanent transcendent supernatural spiritual levels of Creation-however, it is restricted within the “natural” aspect of Godliness called the “iggulim” (circles). At a given juncture it forms a lesser circle and then descends as a line, forming a circle and then again proceeds as a downward line. Thus, although the circles found in the line are themselves stages in the order of unfolding of the light of the ‘kav’, which gives character to the circles. They nevertheless derive from and have something of the encompassing character of the great circle.
Since the destruction of the Holy Temple,
The way of drawing GOD’s presence on Earth is by doing His will, as described in the Biblical law. By this a unique concentration of Holiness in the area surrounding the person called his “Arba Amot” (4 foot surrounding square).We always act within it, for this is the proper way of Asiyah (the world of action)
We try to think outside of the square in its “surrounding lights”. Here is where the square meets the circles. Where the “supernatural Divine Providence comes to contact with and effects the providence of nature, as we will soon come to understand.
We act within the box and think outside it. Here outside the box in its surrounding lights is where new creative ideas enter our consciousness.
We unite the box inside with the circle surrounding it.
The circle is the energy of GOD in nature
This is the unity of the Ohr Penimi and the Ohr Makif (inner light and surrounding light), the square and the circle.
One who unites the circle and the square unites the letters Yod Hey with Vav Hey in a perfect union.
This is the secret of the Supernal Dew (Tal),
When Yod Hey Vav (39-Numerical value of טל Dew) descend and find their fitting place in Hey of the great name YHV”H יהו”ה
As its written :
“Awake and sing, you who dwell in dust; for your dew is as the dew of lights” (Isaiah Chapter 26)
The “rekia” (firmament) is imprinted with a square. At its 4 corners are the 4 faces of the “chayot” (angels in Ezekiel vision,Angels of world of formation-Yetzera ). Their faces turn in what ever direction the “rekia” upon their head turns. They turn their faces in the 4 directions, and all revolves in a circle. This “rekia” has all colors but 4 are dominant being green ,red, white and sapphire. This is as it says “a bow in the cloud”.3 קומה (Height) is the secret of the square, with 5 (points Chaga”t N”h). The 5th point (is height) it goes up into the אויר (Atmosphere). They are 5 sefirot. East West North and South is the secret of the square. The secret of each is 500 (4 directions x 500=2000 amot of Shabot tachum). Secret of nikud (point) in the center is the Malchut (Presence of Divine Kingship) grows to all 4 sides. It is the Shechinah (Divine presence) in the mishcon (tabernacle). The point dresses in it חייליה (forces) totalling 10 to all 4 aspects (being 40). The hvyh מ”ה (divine name) is 10 letters are 10 sefirot from which goes out flames including 4 letters : white red green and Black, there is also a fine color close to Techalet (the Biblical blue of the sitzet-fringes on garments). It is above white. Because of its fineness it could not be seen. It is mixed in the אויר, as the source of the flames of color is יוד Chuchmah (Divine creative wisdom). So Chuchmah dresses 4 or sometimes 5 colors.
The 2 aspects of Shabath are the circle and the square. They are 4 camps of the Shechinah. The circle is the Ofanimim (angels of this lowest world). They are beneath the Chayot (Angels of world of formation-Yetzera). Ofanim include from 6. They have yichus (relate to) aspect of iggulim (circles). So guidance of the world is through the aspect of the 6 corners. (Chesed represents love, giving, or mercy, Gevurah is sometimes also called “Din”, and means “judgment.”,Tiferet – represents beauty and balance. , Netzach stands for limitless energy, great quantity, endurance, and victory.,Hod represents contained energy that which is clearly defined. It is very specific flow. Yesod serves as a gateway for a certain quantity and quality of these Divine powers can enter the world) The square is secret of the Chayot. They are penimi (internal) to the level of ofanim. 4 Chayot alludes to number corners of square, being Chesed Givurah Teferet and Malchut. Penimi to the circle and square is ”Chasmal“ (inner voice of God). The square is the letter ם and the circle is the letter ס
1. 1Avodat Yisrael p.43
1. 2sulam on zohar hakdamah
1. 3Zohar Barashit 71b, Zohar ShirHaShirim p.34 Rosenberg, Aor Yakar Barashit 2 p.21, See Schneur Zalman of Liadi, Likkutey Torah, Korah 52a-d.See Dov Ber, Shaat Ha’Yihud, chapters 16 and 17. Tsemah Tsedek, Mitsvat tsitsit, chapter 2 in Derekh Mitsvotekha. See Sefer Maamarim, (5562) pages 475-479.
The word Tzimtzum means connoting “contraction”, “withdrawal”, or “condensation.” It connotes “concealment” of the light.
The doctrine of Tzimtzim “contraction”, gives expression to a series of paradoxical ideas, amongst which is the notion that the universe as we know it is the result of the God concealing, hiding himself from the world by allowing his light to expand in set parameters. The world is nothingness resulting from a contraction or concealment of the only true reality, which is God. Like a film image that has been projected on a screen, the world exists in all its details and particulars only as a result of a partial removal and concielment of what would otherwise be a pure and homogenous light.
It is also part of the notion of Tzimtzum “contraction”, that the very unfathomability and unknowability of God and His ways is the of creation itself. Creation, the doctrine of Tzimtzum implies, is, in its very essence is, “out of the picture.”The God is bigger then the creation, a lot bigger ! The world is only a Tracing “reshimu” of what he left , when he removed Himself from this world.
God or “Ein-sof” does not originally exist within space and time. Indeed, it is only through the original Tzimtzum that space, time, matter and light come into being at all. . Space, time, matter and personality are the logical prerequisites for creation, they are the very principles through which an undifferentiated divine “All” is concealed and hence, paradoxically, manifest as finite, particular things. Each of these “categories” serve as a vehicle through which knowledge is limited.
God does not change in His being, it is rather that His presence is obscured. He is not completely known in a certain region of Being, and that region of Being becomes our world.
The very act of God revealing himself in letters and words as an act of Tzimtzum, a radical contraction of the divine essence. Each substitution and transposition (exchange system) of words and letters indicates a further contraction of the divine light and life, degree by degree. The sefirotic vessels, which are the products of the Tzimtzum, are the Letters of creation . Letters, by structuring and limiting divine thought serve to carry out the function of the divine contraction and are the sefirotic vessels.
The Ar’i explains when it arose within Ein-sof (the Infinite) to create Yesh (Something) from Ayin (Nothing) Ein-sof performed an act of Tzimtzum (contracting and concealing) itself from a point, thereby forming a central, metaphysical void. It is in this void, empty space that the Primordial Man, Adam Kadmon, and all the countless Worlds (Olamot) emerge in.
Lights flashing and bouncing from the eyes, nose, mouth and ears of the Primordial Man emanate the ten emanations of light, the Sefirot and the 22 holy letters (Otiyot Yesod), which were to be the building blocks of the universe and the structural elements of all things.
These lights first formed vessels (Kelim) that were to contain the further emanations of the light of the infinite (Or Ein-sof). However, the vessels could not contain these emanations, and in a cosmic catastrophe known as the Breaking of the Vessels (Shevirat ha-Kelim), the vessels shattered and fell. The letters, which had been initially assembled into meaningful groups became a Babel of nonsense. This breaking of vessels of the universe created a separation of the opposites, in particular, a split between the masculine and the feminine aspects. The broken vessels fell down through the metaphysical void, trapping within themselves sparks of the emanated divine light, other sparks rose above. These entrapped sparks became shrouded in layers of darkness as they fell into the Sitra Achra, the ”Other Side.” The world, instead of being composed of the pristine emanations of sefirot of Wisdom, Understanding, Knowledge, Love, Judgment, Beauty, etc. was now formed of obscured lights with broken, displaced vessels as they coalesced with Klipot (Husks, complexes).
As a result of the Breaking of the Vessels, the Primordial Adam was himself partly shattered into a multitude of individual souls, who themselves are comprised of the same fragments or Klipot that form our world, and which are exiled and alienated in the ”Other Side.”. The task of individual men and women is to extract (via an act of birur-refinement) those sparks (netzotzim) that are his or her fortune to encounter in life, and to raise and spiritualize them, so as to reconstitute the Sefirot and the figure of the Primordial Man as five Parzufim (Visages or Personalities of God) and restore the harmony of the opposites masculine and feminine aspects in man and the world.
A Each individual, as he or she travels along life’s path, encounters those persons, events and things that contain sparks that he or she is uniquely suited to redeem. Likewise, the objects and people who, we encounter are potentially suited to assist in raising the sparks within his or her own soul. Each encounter and each life event is an opportunity to raise a spark of holy light or plunge the world even further into darkness, God forbid. The ”raising of the sparks” is the vehicle of Tikkun ha-Olam, the Restoration of the World. Creating a restored and redeemed world, which overcomes chaos and evil. This gives meaning to that which seems senseless as well as all the world sufferings. All is part of the Divine plan to “fix” the world, and bring it to completeness.
The Ar’i explains that the Sefirot, in all worlds but the World of Points, are organized into Parzufim, ”faces” . Both the Sefirot and Parzufim are constructed of ten lights (representing each of the ten Sefirot), each of which are themselves constructed of ten more, and so on ad infinitum. However, when only a single light is illuminated in a vessel, we have a Sefirah, but when all of the 10 lights are illuminate it makes up a Partzuf . A Partzuf is an aspect or ”face” of the divinity, structured like a person with “248 limbs” and arranged in a pattern including all ten Sefirot. The first Sefrah, Keter is the skull of the Partzuf. The next three Sefirot, Chochmah, Binah, and Da’at (Wisdom, Understanding and Knowledge) are the ”three brains” which are figuratively contained inside the head. Chesed and Gevurah (Kindness and Judgment) are the right and left arms, while Tiferet (Beauty, balance) is the torso. Netzach and Hod are the two thighs and Yesod the sexual organ. Malchut (which is often identified with the feminine aspect of god, the Shechinah) is the Partzuf’s ”female” .
Each Partzuf contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. The six major Parzufim, into which the Sefirot are reorganized are Attika Kaddisha or Arich Anpin (The Holy Ancient One or Long Face) which is identified with the Sefirah Keter, Abba (the Supernal Father ) corresponding to Chochmah, Imma (the Supernal Mother) corresponding to Binah, Ze’ir Anipin (The Short-faced One) or Ben (the Son) corresponding to the Sefirot from Chesed to Yesod and Bat (the Daughter) or Nukvah (the Female) (corresponding to Malchut). In the feminine Parzufim, the Sefirah Yesod is the phallus the womb and female genitalia.
Sometimes Atika Kadisha is spoken of as a separate Partzuf above Arich Anpin, bringing the total number of Parzufim to six. There are also six secondary Parzufim: Jacob and Israel, which are aspects of Ze’ir Anpin, Rachel and Leah, which are aspects of Nukvah, and Israel Sava and Tevunah, which respectively personify the “Malchut” of Abba and Imma.
The Parzufim, like the Sefirot are components of the worlds. Each thing in the world is composed of the various Parzufim, which appear in infinite relations and combinations. Like the constellations in the sky, the Parzufim are continually changing their positions, and the procession of earthly events are a result of these changes
The Parzufim also engage in regular sexual and procreative like relations, which cause the restoration and repair of the worlds. For example, Abba and Imma (the Celestial Father and Mother) are mates, who alternately engage in ”face to face” relations or turn their backs upon one another. The state of their relatedness, which is at least in part dependent upon the worship and ethical deeds of humankind, has a major impact on the flow of divine energy throughout all the worlds. Abba and Imma are also said to produce Ze’ir Anpin, who is said to develop in the womb of the Celestial mother. This procreation also contributes to Tikkun ha-Olam. The reorganization of the Sefirot into Parzufim places the Sefirot into a dialectical and procreative frame in which the creation and renewal of the world is a function of the union of God’s masculine and feminine aspects.
After this introduction one may begin learning the material :
There are 5 parzufim of Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man.1 These parts include 248 limbs and 365 sinews. Each parzuf has 7 ”Hachalot” (palaces). Each and every parzuf of A”k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and parzuf Flesh. 2 The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu’n of Bria Yetzera and Asyiah.3 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu”n and 4 from the back of Abba Imma and Yesoit.4 Rabbi Shalom Sharabi teaches חדש מ”ה went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food ) חדש מ”ה made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being ו”ה =11. As the “kidusha” in the klipa is devided into 11 aspects. These are 10 sefirot “penimi”, Being the Nashamot and the life force in them, And one “makiff ” upon them. Parralel to these are the 11 spice of Incense.5 All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) 6 There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot.7 Each parzuf is made of all 5 making a total of 25 parzufim.8 Each of these 25 pazufim is made of 5 parzufim making a total of 125.9 All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut.10 The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one ”makiff”. Z”a of Bria has 2 ”makiff”. In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no “makiff”, Tereret has one ”makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar.11 All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of ”Olam Nikudim” that shattered to 320 aspects. Atzilut is shut in the “reshimu”. The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A”k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 יהו“ה.12 There are names of יהו“ה. in Binna, Z’a and Nakavah. They are drawn from אלהי“ם. Every יהו“ה. is the aspect of eyes. This is the idea of round letters.13 After tikun the source of ב “ ן is in Nakavah of A”k. From the Yesod of A”k goes a drop of “mym duchrin”, which is the secret of the name מ”ה. מ”ה is the Yesod of “duchrah”. מ”ה goes out of the forehead of A”k. This is the idea of dominance of the Nashama.14 The Shomer Emunim, R. Argosi teaches that the essence of Godliness is פשות (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A”k is אחדות פשות (simple unity). It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. ”kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by ”histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin”. The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is רצון (will). A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of ”Zachor” or ”Nakavah”. Also with Atik of Atzilut is no ”Zachor” and ”Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע“ב Chuchmah and ס“ג Binna of A”k. These give birth to מ”ה of A”k. The ”penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A’”k there was Nothing. There was no aspect of זמן (time). The sefirot of Atzilut are above ”sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time ”mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma.15 From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its ע“בof A”k, but at the feet its Nh”y from chuchmah of A”k)16 A”k is one י ה ו “ ה , its brain י is ע“ב. Its ה is the ear of A”k and reaches till the feet, it isס“ג .. The ו is מ “ ה and goes out of the forehead of Ak. The final ה is ב”ן and is “Nikudim”.17 The light of the eyes of A”k is revealed in the world of “nikudim” which is from the Belly of A”k and below. At the belly is מ“ה of A’k this is the ג “ר of Nikudim. ב”ן of A”k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A”k.18 Rabbi Shalom Sharrabi teaches that The “kav Yashar” dresses in Chuchmah and Binna of A’k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A’k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z’a of A’k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A’k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן .19 All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מ“ה of A’k and below (Atzilut is from the yichud of Abba and Imma of A”k, it is Z”a of A”k) . The 5 parzufim of A”k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi”t. ה”אל יהו”ה is Arich Abba and Imma. Zu”n rises by tikun in Abba and Imma in By”a parzuf in parzuf. After tikun by Abba and Imma Zu’n rises to tikun in Arich. By this way is made all purifications until reaching their place in A”k. The 5 parzufim of Atzilut then can receive flow from ע “ ב of A’k, this is called revelation of “mochin” called “chayah”. This is when the Nashamot of Saddekem rise up to the belly of Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z’a where there stands the conclusion of the Yesod of Imma in Z’a. 5 Chassadim spread in Z’a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called “Atz dat”(This is the yesod of imma at the chest of Z”a-Atz Dat). Chassadim are dat of Z”a. The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod of Imma. The Yesod of Imma is as a tent or “succah”.20 This is good as here the klippot can not nourish. “Chitzon” and “Klipa” only seize from the back so they are “elokim acharym. Even from the face of Nakavah the “chitzon” cannot feed Only from her back.21 The Dat of Z’a is called ”stomim”, so it does not need to be guarded. There is no seizing of it from the Sitra Achra. It is called water. The Chassadim of Z’a are of 3 aspects called נ ס ” ע. In the head of Z’a are 5 Chassadim each having 10 aspects making a total of ”נ” 50 chassadim. These spread out in Z’a. “ס” 60 Chassadim are covered in the Yesod of Imma. In the first 1/3 of Teferet Z’a are the closed ”stomim” Chassadim. In the lower 2/3 of Teferet of Z’a are the ”ע” 70 revealed Chassadim.These 70 are made of 18 Chassadim from Teferet and 52 chassadim from Netzauch and Hod. Malchut is only built by what is raised called “aorot nakavot” (feminine lights), even the aspect of chassadim (are raised in Nakavah).22 The Chassadim “stomim” (concealed – closed) are from the chest of Z’a and above where there is there the “mesach” of the Yesod of Imma. The revealed chassadim are from the chest and below. First there spreads out chassadim in Z’a, then givurot. From this is made the middle pillar. The chassadim spread in Z’a from dat and below.23 The Yesod of Imma is as a tent of “succah”.24 Chasadim cover the 2 arms, which are wings allowing one to rise from Asiyah to Yetzera. The Chassadim of the 2 arms are “stommim” (closed), they cannot be revealed below. The source of these Chassadim is in Dat. These Chassadim spread out and lights are renewed from them.25 3 Chassadim fell from the Yesod of Imma to the Yesod of Z’a. These are the Chassadim of Teferet, Netzauch and hod.26
2Arba Maot Shekal kessef p.20-Ar’i, Rachavot HaNahar p.47
3Patachy Chotam p.251
4Shomer Emunim p.137
5Nahar Shalom p.110
6 “ “ p.131
7Aor Yakar Vol 2 p.232
8Machsavot Betzalael, R. Shira Debelski p.29
9 “ “ p.53
10R.Semach Idra p.97
11Shomer Emunim p.131
12Rachavot HaNahar p.24
13Shomer Emunim p.135
14Adir Bimarom p.268
15Shomer Emunim p.36,37,41,71,73,77,80,99,123
16Arba Maod Shekel Kassef p.19
17Shomer Emunim p.139
18Rachovot HaNahar p.36, Rabbi Nachman’s Stories p.374
19Nahar Shalom p.197
20Mhl p.5,sulam on zohar Chadash Vetchanon p.5
21Shomer Emunim p.135
22Shomer Emunim p.117
25Shar Ruach Hakodesh p.144
26Safer Lekutim p.219