Filed under: Avraham Abulafia, BREATH, CHUCHMAH-CREATIVITY, LAMP, OIL, sparks, WILL AND DESIRE
UPDATED APRIL 28
Titzaveh Bs”d
It says in Psalms “your word is a lamp to my feet and a light to my path”.David ha Melach (KING DAVID), peace unto him tells us that by the word of the Torah we have a lamp to direct our feet. This refers to the exact spots our feet touch, the minute details in our life. It’s light will also illuminate our path. We learn in the Zohar that oil refers to the power of Chuchmah (Divine creative wisdom). With the light of Chuchmah itself which is the level of secrets of the Torah, the inner aspect of the Torah which come to one as “flashes” of Divine inspiration yielding understanding, new understanding in the Torah. This same light of revelation, with the mercy of Hashem (GOD) will shine with Godliness at all times. So we may see the Godliness in all things as David said “a lamp unto my feet”. So we can see what thoughts, words and actions at all times will place us in the Holiest place. In our parsha we can get some illuminaion concerning this lamp as it is written “ You shall command the children of Yisrael to bring pure beaten olive oil for the light, to cause the lamp to burn always.” From this we can see that that the oil to illuminate our path and guide our feet must be of high quality, as it says “pure”. Rav Dov Bear of Mezerich explains that “ Sin contains repentance as a olive contains oil”. At the time one returns to Hashem’s way the sparks of Holiness that gave vitality to the forces of separation (to evil) are raised up to the heavenly regions away from the “other side”. By turning away from transgression and doing “teshuva” the Divine spark in exile that gave life to the “tiva” (evil desire) is released and raised up to its source as the “klipa” is shattered by the separation from the Divine spark it had swallowed which did sustain it. Thus is fulfilled the words of Rabbi Akiva “my falling is my rising”. As the spark by rising up to its source provides extra power to our soul instead of the “klipot” (forces of evil). By this a new light shines upon us. To make this clearer the Gerer Rebbe said “ We see that a candle and a wick give light by diminishing , likewise a man who dominishes his physical desires may give out spiritual light. This is suggested by the name of the source of physical desires, the soul in the blood called “Nefesh”. Its first letter “N” stands for “ner” (lamp), “f” for petilah (wick) and it last letter “sh” for shemen (oil).
Just as the olive must be crushed to give its oil, so must we crush our animal souls so that it may become as oil to illuminate our paths in the service of Hashem. As the olive oil is fine and pure so must we be of a most developed character to ascend to give light, so to ascend into Holiness beholding the Torah’s secrets.
Avraham Abulafia teaches desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י . By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he recieves anything from Chuchmah Elyonah So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arrouses the movement to ask, arrouse will and thought. These are one thing and are not separated. רצון (will) rises up in all levels till reaching the level called חשק (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח (power). The giving of חשק (desire) is a אות (spiritual sign) it is צבאו”ת אלהי”ם יהו”ה . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אור עצום (essential light).1 The Ari teaches thatbreath is a physical thing thing as when a person speaks air leaves his mouth, and that air is part of his life force. This air that issues from his mouth when he speaks is part of his soul. We are commanded not to speak idle words, for through this a person wastes part of his soul. A person should not make his speech “chulin” (secular), for according to whatever issues from his mouth, so shall he become for better or worse. May breath of Divine desire bring Mashiach soon in Mercy.
1. 1Safer haCheshek-Abulafia
Filed under: Angels, Body, Bones, Chasmal, depth kaballah, kaballah, noga, parzufim, sparks, Vessels
All angels called “chashmalim” in all worlds are a aspect of skin, being the good of Klippa Noga. The “mesech” (screen-filter) between Atzilut and Bria is in the skin of Binna (hachel Lavanot haSapir), it is the “Chupah” of Zu’n. This is the “zelem” in the face of 5 lights of Nrnc”y “penimiyut” that dresses in Nh”y of Imma (Being Chaba’d of Z’a of Nefesh Ruach Nashama Chayah and Yachida of Z’a). Cooresponding to these are 5 “makiffim” garments of Nh”y of Imma. They dress upon 3 makiff garments of Z’a. From “tohu” is drawn Skin and flesh. עצמות (bones) is drawn from “bohu”. External to these is the skin of Z’a which is completely evil (skin is the vessel of the light of Malchut of his Yachida, at this time it requires tikun) The Chasmal is the “chitzonit” (external aspect ) of Binna (its skin). There is no nourishment from “Chitzonit” (other side) in Binna, as chasmal guards.1 After Adam ate from the “atz ha dat” there was drawn the first 3 sefirot (of Z’a) below the chest to the 6 corners of Asiyah. (the first 3 sefirot of Z’a was separated from nh”y imma-chasmal) This is beneath the “parsa” that is called Chasmal of Imma. This caused the removal of the Chasmal of Imma from the skin of Z’a (Z’a no longer having a aspect of Chasmal, covering it as shoes) . The skin fell to the klippot, leaving it to only the 3 klippot (as it no longer has protection of Chashmal). It also dresses to Bina that surrounds it. This is the secret of the 288 sparks. They are the aspect of Chasmal that is between Z’a and Nh”y of Imma and the “achryim” of Imma (these 288 sparks are in the klipot noga). Becouse of Chasmal klippot are not able to nourish. But if Imma goes away from her young which is Z’a, then there is nourishing from the “sitra Achra” from the “aor penimi” of Zu’n. Chasmal covers from all sides, even beneath the feet, which is the aspect of shoes. This covering by Chasmal is accomplished through the names of Binna of ks”a , km”g , and Kn”a is the last 3 sefirot of Binna and is called the “lock”. This “lock” is the “mesach” from Atzilut to Bria. This Chasmal is called the lock.2 ע (70chassadim) of thick darkness . L”M (letters) of Chasmal . This is Imma hidden in the wings (of Chayot) which is Chasmal (Then the Chasmal’s words are eminated from potential to actual). Becouse of it the klippot can’t nourish from the “aor panimi” of Z’a, becouse of the thickness of chasmal. Which separates from “aor Penimi” of Z’a and the klippot. Chasmal is “malvush” on all sides unto the feet as Shoes. Imma dresses to Zu’n through Chasmal. The 2 shoes being chasmal of Imma are N’h of Imma. 3 There is fire of Givurot from the wings this sometimes causes “chitzonim” to nourish from the supernal Givurot.4 There is to man “atzmot” (essence-lights) and “callim” (vessels). “atzmot” is Nefesh Ruach and Nashama. Vessels are their garments. Adam’s garment was a coat of light from the chasmal. There is coat of light of the Nefesh, Ruach and Nashama from Nogah (This was when the vessel of the skin was Holy).There is a chasmal of olam Bria to the Nashama, Yetzera to the Ruach, and chasmal of Asiyah to the Nefesh.5 One Who lacks fulfillment of a positive command lacks a garment corresponding to the “garment of Light” to his Nefesh, Ruach, Nashama, Chayah and Yechida (lacking the aspect of 70 Chassadim). Instead of having this garment he has filth of the serpent.6 Further explaining Chasmal we learn from the Zohar concerning the levels of the soul and their parzuf vessels that :
sefirot vessels: Ketter Chuchmah Binna Z’a-teferet Nakavah
Bodily parzuf vessel: brain bone sinews flesh-chasmal skin-noga Level of soul (light) : Nefesh Ruach Nashama Chayah Yachidah
At times Z’a only has one vessel the Parzuf brain. So there is only revelation of the light of the Nefesh of Z’a. At times Z’a has 2 vessels Parzuf brain and Parzuf bone so then there is also revelation of ruach of Z’a. Z’a continues adding vessels till acquiring the vessel of Parzuf skin and light of the Yachidah. Light of the Chayah purifies the vessel called flesh which draws “makiff” garments (The ruach dresses in in flesh, its refined by Chuchmah of the “Chayyah”, which is makiff to it). Light of the Chayah is revealed by purification of the flesh. When one comprehends the aspect of light of “chayah” then the “Chayah” dresses in the parzuf of the brain, and the Nashama in the brain decends to the vessel of the parzuff of bones. The Ruach in the parzuf vessel of the bones descends to the parzuf vessel of sinews, and the Nefesh in the sinews descends to the flesh. Through the light of Chayah there is created to Z’a its 4th vessel called “flesh”.7 Contemplation of Chayah makes the tikun called “melah” which is cleansing of the vessel of flesh. Separating it from the 3 clippot. But the contemplation of Chayah does not cleanse the parzuf the vessel of skin which is the clippa noga itself (as this is only done by contemplation of Yachida.) The 6 corners of the Chayah is aspect of the vessels from the chest and above (of Z’a) which is all good and no evil (as the Chayah is the vessel for the ruach). From the chest and below (of Z’a) is vessels of Noga (cleansing of this requires Mashiach-Yachida, as cleansing of all the noga is complete tikun) . The light of the Chayah only illuminates in Chasmal. All chuchmah is only revealed from the chest and below (inspiring the middot of Z’a with emotions and in Nakavah are inspired actions ). From the chest above of Z’a chassadim are covering, with the Yesod of Imma, so there is no Chuchmah there. Only the 6 corners of Chayah are revealed as first 3 sefirot will only be revealed with “gamore tikun” as they are separated from the body’s internal vessels by “tzizum ב ” (tzizum of Bina does not allow the first 3 sefirot of Chayah to become penimi in Z’a, as by this there would be no freewill by nullifying the meddot) Its forbidden to draw down the first 3 sefirot of Chayah to the vessel of flesh from the chest and below. 8
1. 1Atz Chyim p346,Sulam on Zohar Chadash Balak p.6
1. 3Shar Cavanot p.14,Ner Yisrael p.262
1. 5Shar Bait Hakavanot, Atz Chyim p144,Shomer Emunim p.121
1. 7Sulam on Zohar Tikunim p.265
1. 8Sulam on Tikunim p.314,Shar bait Cavanot
1. 9Sulam on Zohar Tikunim P.192, Shar bait Hacavanot
1. 11Atz Chyim p.387,Share Ramcha”l p.42,machashif halavon yaakov abuchizera p.150,Lekutey Maharon #18
1. 16arba maot shekel cesef-ar’i p.128
1. 18Sulam on Zohar Mishpotim p.98a
1. 19Sulam on Zohar Mishpotim p.115a, Kadoshim p.83a
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