he diagram of f. lambert. kabala. hieroglyphics[[diagram] upper circle: tzelem of neschamah. jeshida vii. chu- divinespirit. chayah vi. cheybi- spiritualsoul. neschamah v. bai intellectualsoul, the intelligence. middle circle: tzelem of ruach. ruach* iv. ab hati the heart: feeling: animal soul. lower circle: tzelem of nephesch. nephesch iii. ka the astral body: evestrum: sidereal man. coach ha guf. ii. anch vital force: archaeus: mumia. guf. i. chat- the elementary body[[footnote(s* there seems a confusion- lasting for many centuries- in the minds of western kabalists. they call ruach (spirit) what we call kama-rupa; whereas, with us ruach would be the "spiritualsoul" buddhi, and nephesh the 4th principle, the vital, animal soul. eliphas levi falls into the same error[[vol. 2, page] 63
LAITMAN M THE KABBALAH EXPERIENCE
s. when it becomes independent, it is called a soul. q: what does it mean to receive a soul? a: the soul is born out of spiritualsemen, which is developed by the light that descends on a person when studying kabbalah. the point in the heart then begins to inflate and expand under the influence of that light, and finally evolves into ten complete sefirot; a complete structure called partzuf, or a guf (body) of a soul. the upper light is drawn into those ten sefirot. this is how a person begins to feel the spiritualworld, the upper one, the creator. t h e k a b b a l a h e x p e r i e n c e 256 6 0 0, 0 0 0 s o u l s q: you said in your lectures that only 600,000 souls descend to this world. how is it possible to explain that the number of the physical bodies in this world is much greater
why is everything in our world divided into seven, ten or twelve? a: creation v a desire for pleasure v divided itself to the nine attributes that it received from him: the upper nine sefirot, and malchut, the tenth sefira. thus, everything in reality is initially divided by ten. then there are other divisions: a partzuf divides to the threesefirot of the rosh (head, and the sevensefirot of the guf (body. then there is a division to twelve, which stems from the number of partzufim (faces) in the world of atzilut. in the wisdom of kabbalah you will find the explanations of every division and the interrelations between them. t h e s e f i r o t y e s o d a n d z e i r a n p i n q: why is zeir anpin divided by six parts instead of the ordinary five? what is the purpose of yesod? a: zeir anp
LAITMAN M THE PATH OF KABBALAH
n. the desire for self-indulgence is called a shell. it covers us until we develop enough to ask to be rid of it in order to reach the fruit itself, the corrected shell itself. the corrected shell and the fruit are a desire to bestow, to give and receive pleasure, like the creator. a shell is a spiritual concept; its spiritual body consists of (like the body of a pure partzuf) a rosh (head) and a guf (body. the rosh of the shell is called daat (wisdom) and the guf of the shell is called reception. the pure rosh is called faith above reason and the guf itself is called bestowal. only a group of friends united by their desire can bring others out of the situations they fall into, where they are unable to control or criticize themselves. if one meets with friends on a day-to-day basis, it hel
eive only a small portion of the light that stems from the creator because the screen doesn t have sufficient strength to receive all of it. that is why a part in it is filled with pleasure and a part remains empty. the part that remains empty is called sof (end. we can now see that the creature is comprised of three parts: rosh, toch, sof. together they comprise what we call a partzuf (face. the guf (body) of the partzuf (all its desires) is divided into toch, which receives light, and sof, which remains empty. the border inside the guf (body) of the partzuf, where the light stops, is called tabur (navel. the light that is received inside the partzuf is called inner light. t h e pa t h o f k a b b a l a h 170 the part that remains outside the partzuf is called surrounding light. direct li
restriction, light continues to shine in order to fill up malchut. but now she calculates and decides to receive only as much as she can in order to bestow to the creator. the data needed for the calculation is: a. reshimo of the clothing of the light in the previous situation b. will to receive in order to bestow. once malchut makes these calculations in her rosh (head, she then receives in the guf (body) what she has decided to receive. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 181 when the vessel completes the reception of that part of the light that it decided to receive, the surrounding light beats on the screen and forces it to return to the peh (mouth. the result is that the entire partzuf is emptied of light. when the screen ascends from the tabur de
the strength to receive the same amount of light again. all that s left of it is the reshimo de hitlabshut. the rosh de hitlabshut of the new partzuf is born on top of the reshimo de hitlabshut from the previous partzuf. at that point, the screen performs a zivug (spiritual mating) on the reshimo de aviut. that creates the second rosh, named rosh de aviut, and from there the light expands to the guf (body, which is the hitlabshut of the light in malchut. the part where malchut decides how much of the upper light she can receive in order to bestow is called rosh. once the decision in the rosh has been made, malchut receives the amount of light she had decided on inside the partzuf. that light is called taamim. when the light of taamim stops entering the guf, the screen that drew the light
ng, malchut feels a further urge by the upper light to receive it. that place is called tabur. if malchut receives any more light, it will be for her own pleasure. hence, she has no choice but to stop receiving any light. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 185 the decisions are always taken at the rosh of the partzuf and only afterward are they executed in the guf. and so it is here: once a decision has been made to stop receiving, the screen rises from the tabur to the peh and pushes the lights out of the guf of the partzuf. the screen arrives at the peh along with the reshimo of the light that filled the partzuf and a reshimo de aviut that remains in the screen. the encounter of the screen with the upper light reawakens the screen to want to receive l
leasing the creator, the second screen is activated. the second screen weighs how much of the upper light that arrives can be received in order to bestow. once the decision has been made, the receiving screen begins to receive light. it drops from the peh, followed by the light that enters the partzuf. when the amount of light in the partzuf has reached the decided- upon amount, the screen in the guf stops because the guf screen always executes the orders of the rosh screen. thus, a new partzuf is born out of the first. the calculation is performed at the screen in the rosh. but because the aviut in the new partzuf is smaller than in the previous partzuf, the screen drops from the peh of the old partzuf to its chazeh (chest. it happens because the aviut in the new partzuf is of the third d
t in the screen, and when it is once more included in the peh, it reawakens to receive light. the last reshimo de aviut, that of behina gimel, disappears from the screen and the reshimo de aviut of behina bet appears. the screen drops once more to the chazeh and performs zivug de hakaa to create the new partzuf, called sag. the same process now repeats: once partzuf sag is born, its screen in the guf refines as a result of the bitush of the inner and surrounding lights. the screen rises to the peh, drops to the chazeh, and creates the new partzuf in aviut aleph, called ma, or upper ma. when partzuf ma stops the expansion of the light into it, it feels the bitush of the internal and surrounding lights and decides to refine itself. it returns to the peh with aviut shoresh (root coarseness) b
ld resist, the screen was immediately canceled and the partzuf wanted to receive for itself. the will to receive for self was awakened in partzuf nekudot de sag from tifferet and below, because the sefirot keter, hochma and bina belong to the rosh and therefore do not want to receive. hesed, gevura, and tifferet have the same function as keter, hochma and bina respectively, except they are at the guf of the partzuf. thus, tifferet is like bina in the guf of the partzuf. t h e pa t h o f k a b b a l a h 198 each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are divided into two parts: parts that do not receive in tifferet: keter, hochma, bina, hesed, gevura, and tifferet. parts that do receive include the lower part of bina an
imot from nekudot de sag. 3. in order to adhere to that condition, as the reshimot dictate, the screen of rosh de sag rises from the peh to nikvey eynaim and performs a zivug de hakaa with the upper light, on reshimot bet de hitlabshut and aleph de aviut. the place in the rosh where the screen performs the zivug de hakaa with the upper light determines the unique way that the lights extend to the guf of the partzuf. the screen had to rise to nikvey eynaim (ne) because of the prohibition on receiving light in the vessels of reception. the light can only reach as far as the chazeh in each partzuf because the vessels of bestowal only reach as low as the chazeh. from the chazeh and below begin the vessels of reception of the partzuf. the screen that performs the zivug on the restricted reshimo
e screen will use. when a partzuf is produced under these restrictions, it is called partzuf katnut (smallness) of olam hanekudim (the world of nekudim. once a zivug has been made on the restricted reshimot of bet de hitlabshut and aleph de aviut in rosh de sag, the partzuf descends to the place where the reshimot came from. it goes under tabur de galgalta and expands there complete with rosh and guf. rosh de hitlabshut is called keter; rosh de aviut is called abba ve ima (avi, lit. father and mother) and the guf is called zon (zeir anpin and nukva. its overall structure, rosh and guf, as well as any other part of it, is divided into two parts, ge and ahp. ge are vessels of bestowal. they are always active because only the light of wisdom was restricted, not the light of mercy. ahp are ves
e world of nekudim descended to its place from tabur de galgalta through the parsa, rosh de sag gave it the remaining reshimo of dalet de hitlabshut and gimel de aviut. in response to the demand of these reshimot, the screen that stood at nikvey eynaim of avi drops and performs a zivug on reshimot 4/3 (dalet de hitlabshut and gimel de aviut. because of that zivug, the light of wisdom drops to the guf, reaches the parsa and crosses it on its way down. the rosh of avi assumes, judging by the demand of reshimot 4/3, that the vessels of reception below parsa can receive in order to bestow. because of that, partzuf avi makes a zivug on gadlut, meaning on reshimot 4/3. for that purpose, it joins the vessels of ge with the ahp in its rosh and the guf, which is zon, and the light of wisdom expands
ove and gives the vessel the power to go from katnut to gadlut, cannot go under the parsa. that is why, until now, the parsa was not canceled. but now, when light of wisdom begins to fill the vessels below the parsa, the vessels begin to break, as they are still working in order to receive. when rosh de avi makes a zivug on reshimot 4/3 there is light of wisdom that stems from them and enters the guf of nekudim. the light that extends through ge wants to go through the parsa and enter the ahp of the guf. at that point, the vessels of ahp begin to receive the t h e pa t h o f k a b b a l a h 204 light of wisdom in order to receive. the vessels of ge that stand above the parsa join with the vessels of the ahp below the parsa to form one guf. hence, the ge break as well, the vessels of bestow
t point, the vessels of ahp begin to receive the t h e pa t h o f k a b b a l a h 204 light of wisdom in order to receive. the vessels of ge that stand above the parsa join with the vessels of the ahp below the parsa to form one guf. hence, the ge break as well, the vessels of bestowal, along with the ahp, the vessels of reception. when light of wisdom comes from the peh of avi and expands to the guf of nekudim, comprised of both ge and ahp, this creates the first partzuf of gadlut of nekudim and it breaks into two phases: a. the gufvessels lose their screen. b. they fall from their previous degrees because they want to receive in order to receive. the breaking makes the screen of the partzuf in gadlut (avi) refine and rise along with reshimot 3/2 that remain in it to the rosh de avi, per
ll from their previous degrees because they want to receive in order to receive. the breaking makes the screen of the partzuf in gadlut (avi) refine and rise along with reshimot 3/2 that remain in it to the rosh de avi, perform a zivug de hakaa on these reshimot, and produce the next partzuf, whose rosh is called yeshsut (israel saba ve tvuna. once the rosh comes out, it calculates and produces a guf. partzuf yeshsut breaks and dies as well. because of that, the screen once more refines and rises to the peh of yeshsut with reshimot 2/1. these reshimot can no longer produce a guf because there isn t sufficient aviut to receive light. thus we see that the two partzufim that came out, avi and zon, were broken. four partzufim of nekudot were produced in the process of the refining of each part
, gimel, but not in her behina dalet, which is pure will to receive. partzuf galgalta: malchut, using the screen with the reshimot of dalet de hitlabshut and dalet de aviut, makes a zivug with the upper light that was removed because of the restriction. mating with the upper light, the screen decides how much light it can receive inside malchut. once the decision has been made, it descends to the guf with the amount of light it decided to receive. the lights that enter the partzuf are called taamim. the place where the screen stops descending and limits the reception of the light is called tabur. the light that enters the partzuf is called inner light. the part of the light that remains outside the vessel is called surrounding light. the screen that stands at the tabur goes under the bitus
t h e u p p e r wo r l d s 227 that situation creates a will to receive in order to receive from chazeh of nekudot de sag and below. that necessitates malchut, which performed the first restriction to rise from the sof of galgalta to chazeh of nekudot de sag, and limits the expansion of the light below the chazeh. all these processes at nekudot de sag took place during the rising of the screen of guf de sag, from tabur de sag to its rosh. but now the reshimot from the first restriction and from the sof of galgalta were added to it. the second restriction: the rising of malchut of the first restriction to the chazeh of nekudot de sag is called the second restriction. ma and bon above tabur de galgalta: when the screen at the guf de sag reaches the peh, it mates on reshimot bet de hitlabshut
at the guf de sag reaches the peh, it mates on reshimot bet de hitlabshut and aleph de aviut that remain from the lights of taamim de sag, above the tabur, and creates partzuf ma elyon (upper ma) from peh de sag to tabur de galgalta. after the refining of partzuf ma elyon, partzuf bon elyon (upper bon) comes out from peh of ma to tabur de galgalta. the world of nekudim (katnut: when the screen of guf de sag rises in its refining to peh de sag, and wants to make a zivug on its reshimot (bet de hitlabshut and aleph de aviut, it rises from the peh to nikvey eynaim of rosh de sag because the reshimot 2/1 are restricted. this means that they want to receive light only in their vessels of bestowal. hence, the screen stands below the vessels of bestowal at the rosh, below keter and hochma at rosh
eynaim of rosh de sag because the reshimot 2/1 are restricted. this means that they want to receive light only in their vessels of bestowal. hence, the screen stands below the vessels of bestowal at the rosh, below keter and hochma at rosh de sag. the screen always mates on the behinot at the rosh, which are above it. therefore, it stands at the rosh, where it wants to receive the light into the guf. after the zivug, the screen passes what it received to the guf. the light expands to the place where the restricted reshimot 2/1 originate, meaning below tabur de galgalta. that partzuf is called partzuf nekudim because it is created on reshimot from nekudot de sag. the partzuf consists of rosh de hitlabshut called keter, rosh de aviut called abba ve ima t h e pa t h o f k a b b a l a h 228 (
r the zivug, the screen passes what it received to the guf. the light expands to the place where the restricted reshimot 2/1 originate, meaning below tabur de galgalta. that partzuf is called partzuf nekudim because it is created on reshimot from nekudot de sag. the partzuf consists of rosh de hitlabshut called keter, rosh de aviut called abba ve ima t h e pa t h o f k a b b a l a h 228 (avi, and guf, called zon (zeir anpin and nukva. each contains only vessels of bestowal. their vessels of reception are concealed. gadlut of the world of nekudim: when the katnut of the world of nekudim is complete, the screen at the rosh de sag descends (because the reshimot 4/3 demand it) to peh de sag and mates. this zivug brings light of wisdom to rosh of keter of nekudim and to abba of the rosh of avi
y and resemble it. that is why it tries to resemble the four previous phases, which is also why the fifth phase has five inner phases. the fifth phase resembles the previous four as much as it can. the parts it cannot resemble remain unchanged. the third phase is divided into six subdivisions, which is why we count ten parts in each creature, or ten sefirot. they are also called shoresh, neshama, guf, levush, and heichal (root, soul, body, clothing, and palace respectively. the first three unite in man s body, while the remaining two exist separately, like clothes and the world around us. this is a result of the second restriction, since the remaining two (levush, heichal) designate the vessels of reception that were forbidden to be used after the second restriction. t h e pa t h o f k a b
the light of mercy? a: the light that extends from the creator is called the light of wisdom. it has been written: form the light, and create darkness, referring to the lack of the light of wisdom. that is why the eyes are the highest vessels of the partzuf. it is also why it is said that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: why are we born as a man or a woman? a: these questions relate to the mechanism of the superior providence, called zon of the world of atzilut. that system consists of two parts: zeir anpin and nukva, meaning
THE PATH OF KABBALAH
. the shell is a power that guards us until we develop and ask to rid ourselves of it in order to reach the fruit itself, being nothing more than the corrected shell. namely, the corrected shell and the fruit are a desire to bestow, to give and receive pleasure like the creator. a shell is a spiritual concept; its spiritual body consists of (just as the body of a pure partzuf) a rosh (head) and a guf (body. the rosh of the shell is called daat (wisdom) and the guf of the shell is called reception. the pure rosh is called faith above reason and the guf itself is called bestowal. only a group of friends who are united by their desire can bring one out of the situations he falls into, where he is unable to control and criticize himself. if a person meets with his friends on a day-to-day basis
ortion of the light that stems from the creator because the screen doesn t have sufficient strength to receive all of it. that is why there is a part in it that is filled with pleasure and a part that remains empty. the part that remains empty is called sof (end. we can now see that the creature is comprised of three parts: rosh, toch, sof. together they comprise what we call a partzuf (face. the guf (body) of the partzuf (all its desires) is divided into toch, which receives light, and sof, which remains empty. the border inside the guf (body) of the partzuf, where the light stops, is called tabur (navel. the light that is received inside the partzuf is called inner light. the part that remains outside the partzuf is called surrounding light. direct light is divided by the screen into inn
ight continues to shine in order to fill up malchut, but now she calculates and decides to receive only as much as she can in order to bestow to the creator. the data needed for the calculation is: a. a reshimo of the clothing of the light in the previous situation b. a will to receive in order to bestow. 129 of 273 once malchut makes these calculations in her rosh (head, she then receives in the guf (body) what she has decided to receive. when the vessel completes the reception of that part of the light that it decided to receive, the surrounding light beats on the screen and forces it to return to the peh (mouth. the result is that the entire partzuf is emptied of light. when the screen ascends from the tabur degalgalta to the peh, the inner light exits galgalta leaving a reshimo of the
hasn t the strength to receive the same amount of light again. all that s left of it is the reshimo dehitlabshut. the rosh dehitlabshut of the new partzuf is born on top of the reshimo dehitlabshut from the previous partzuf. at that point the screen performs a zivug (spiritual mating) on the reshimo deaviut. that creates the second rosh, named rosh deaviut, and from there the light expands to the guf (body, which is the hitlabshut of the light in malchut. the part where malchut decides how much of the upper light she can receive in order to bestow is called rosh. once the decision in the rosh has been made, malchut receives the amount of light she had decided on inside the partzuf. that light is called taamim. when the light of taamim stops entering the guf, the screen that drew the light
n order to please herself. thus, in the place where the screen stops receiving, malchut feels a further urge by the upper light to receive it. that place is called tabur. if malchut receives any more light, it will be for her own pleasure. hence, she has no choice but to stop receiving any light. the decisions are always taken at the rosh of the partzuf and only afterwards they re executed in the guf. and so it is here: once a decision has been made to stop 133 of 273 receiving, the screen rises from the tabur to the peh and pushes the lights out of the guf of the partzuf. the screen arrives at the peh along with the reshimo of the light that filled the partzuf and a reshimo deaviut that remains in the screen. the encounter of the screen with the upper light reawakens the screen to want to
activates the second screen. the second screen weighs how much of the upper light that comes to him he can receive in order to bestow. once the decision has been made, the receiving screen begins to receive light. it drops from the peh, followed by the light that enters the partzuf. when the amount of light in the partzuf has reached the amount the screen in the rosh decided on, the screen in the guf stops, because the guf screen always executes the orders of the rosh screen. thus the new partzuf is born out of the first. the calculation is performed at the screen in the rosh. but because the aviut in the new partzuf is smaller than in the previous partzuf, the screen drops from the peh of the old partzuf to its hazeh (chest. it happens because the aviut in the new partzuf is of the third
een, and when it is once more included in the peh, it reawakens to receive light. the last reshimo deaviut, that of behina gimel, disappears from the screen and the reshimo deaviut of behina bet appears. because of that the screen drops once more to the haze, and performs zivug dehakaa to create the new partzuf, called sag. the same process now repeats: once partzuf sag is born, its screen in the guf refines, as a result of the beating of the inner and surrounding lights, the screen rises to the 134 of 273 peh, drops to the haze and creates the new partzuf in aviut aleph, called ma, or upper ma. when partzuf ma stops the expansion of the light into it, it feels the beating of the internal and surrounding lights and decides to refine itself. it returns to the peh with aviut shoresh (root co
resist, the screen was immediately canceled and the partzuf wanted to receive for itself. the will to receive for himself was awakened in partzuf nekudot desag from tifferet and under, because the sefirot keter, hochma and bina belong to the rosh and therefore do not want to receive. hesed, gevura, and tifferet have the same function as keter, hochma and bina respectively, except they are at the guf of the partzuf, thus, tifferet is like bina in the guf of the partzuf. each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are divided into two parts: vessels that do not receive in tifferet: keter, hochma, bina, hesed, gevura, and tifferet. and parts that do receive: the lower part of bina, and the sefirot- netzah, hod, yesod and
use the vessels of reception. 3. in order to adhere to that condition, as the reshimot dictate, the screen of rosh desag rises from the peh to nikvei eynaim and performs a zivug dehakaa with the upper light, on reshimot bet dehitlabshut and aleph deaviut. the place in the rosh where the screen performs the zivug dehakaa with the upper light determines the unique way that the lights extend to the guf of the partzuf. the screen had to rise to nikvei eynaim (ne) because of the prohibition on receiving light in the vessels of reception. the light can only reach as far as the haze in each partzuf because the vessels of bestowal only reach as low as the haze. from the haze and under begin the vessels of reception of the partzuf. the screen that performs the zivug on the restricted reshimot prod
the screen will use. when a partzuf is produced under these restrictions it is called partzuf of katnut (smallness) of olam hanekudim (the world of nekudim. once a zivug has been made on the restricted reshimot of bet dehitlabshut and aleph deaviut in rosh desag, the partzuf descends to the place where the reshimot came from. it goes under tabur degalgalta and expands there complete with rosh and guf. rosh dehitlabshut is called keter; rosh deaviut is called abba veima (avi, lit. father and mother) and the guf is called zon (zeir anpin and nukva. its overall structure, rosh and guf, as well as any other part of it is divided into two parts, ge and ahp. ge are vessels of bestowal. they are always active because only the light of wisdom was restricted, not on the light of mercy. ahp are vess
of the world of nekudim descended to its place, from tabur degalgalta through the parsa, rosh desag gave it the remaining reshimo of dalet dehitlabshut and gimel deaviut. in response to the demand of these reshimot, the screen that stood at nikvei eynaim of avi drops and performs a zivug on reshimot 4/3 (dalet dehitlabshut and gimel deaviut. because of that zivug, the light of wisdom drops to the guf, reaches the parsa and crosses it on its way down. the rosh of avi assumes, judging by the demand of reshimot 4/3, that the vessels of reception below parsa can receive in order to bestow. because of that, partzuf avi makes a zivug on gadlut, meaning on reshimot 4/3. for that purpose it joins the vessels of ge with the ahp in its rosh and the guf, which is zon, and the light of wisdom expands
above and gives the vessel the power to go from katnut to gadlut, cannot go under the parsa. that is why until now the parsa was not cancelled. but now, when light of wisdom begins to fill the vessels below the parsa the vessels begin to break, as they are still working in order to receive. when rosh deavi makes a zivug on reshimot 4/3 there is light of wisdom that stems from them and enters the guf of nekudim. the light that extends through ge wants to go through the parsa and enter the ahp of the guf. at that point, the vessels of ahp begin to receive the light of wisdom in order to receive. the vessels of ge that stand above the parsa join with the vessels of the ahp below the parsa to form one guf, and hence the ge break as well, the vessels of bestowal, along with the ahp, the vessel
d enter the ahp of the guf. at that point, the vessels of ahp begin to receive the light of wisdom in order to receive. the vessels of ge that stand above the parsa join with the vessels of the ahp below the parsa to form one guf, and hence the ge break as well, the vessels of bestowal, along with the ahp, the vessels of reception. when light of wisdom comes from the peh of avi and expands to the guf of nekudim, comprised of both ge and ahp, that creates the first partzuf of gadlut of nekudim and it breaks into two phases: a. the gufvessels lose their screen. b. they fall from their previous degree because they want to receive in order to receive. the breaking makes the screen of the partzuf in gadlut (avi) refine and rise along with reshimot 3/2 that remain in it to the rosh deavi, perfo
y fall from their previous degree because they want to receive in order to receive. the breaking makes the screen of the partzuf in gadlut (avi) refine and rise along with reshimot 3/2 that remain in it to the rosh deavi, perform a zivug dehakaa on these reshimot, and produce the next partzuf, whose rosh is called yeshsut (israel saba vetvuna. once the rosh comes out, it calculates and produces a guf. partzuf yeshsut breaks and dies as well. because of that, the screen once more refines and rises to the peh of yeshsut with reshimot 2/1. these reshimot can no longer produce a guf because there isn t sufficient aviut to receive light. 149 of 273 thus we see that the two partzufim that came out, avi and zon, were broken. four partzufim of nekudot were produced in the process of the refining o
et, gimel, but not in her behina dalet, which is pure will to receive. partzuf galgalta: malchut, using the screen with the reshimot of dalet dehitlabshut and dalet deaviut, makes a zivug with the upper light that was removed because of the restriction. mating with the upper light, the screen decides how much light it can receive inside malchut. once the decision has been made, it descends to the guf with the amount of light it decided to receive. the lights that enter the partzuf are called taamim. the place where the screen stops descending and limits the reception of the light is called tabur. the light that enters the partzuf is called inner light. the part of the light that remains outside the vessel is called surrounding light. the screen that stands at the tabur goes under the bitus
han the resistance power at the screen. that situation creates a will to receive in order to receive from haze of nekudot desag and below. that necessitates malchut, which performed the first restriction to rise from the sof of galgalta to haze of nekudot desag, and limits the expansion of the light below the haze. all these processes at nekudot desag took place during the rising of the screen of guf desag, from tabur desag to its rosh. but now the reshimot from the first restriction, and from the sof of galgalta were added to it. the second restriction: the rising of malchut of the first restriction to the haze of nekudot desag is called the second restriction. ma and bon above tabur degalgalta: when the screen at the guf desag reaches the peh, it mates on reshimot bet dehitlabshut and al
screen at the guf desag reaches the peh, it mates on reshimot bet dehitlabshut and aleph deaviut that remain from the lights of taamim desag, above the tabur, and creates partzuf ma elyon (upper ma) from peh desag to tabur degalgalta. after the refining of partzuf ma elyon, partzuf bon elyon (upper bon) comes out from peh of ma to tabur degalgalta. the world of nekudim (katnut: when the screen of guf desag rises in its refining to peh desag, and wants to make a zivug on its reshimot (bet dehitlabshut and aleph deaviut, it rises from the peh to nikvei eynaim of rosh desag, because the reshimot 2/1 are restricted, meaning they want to receive light only in their vessels of bestowal. 166 of 273 hence, the screen stands below the vessels of bestowal at the rosh, below keter and hochma at rosh
ei eynaim of rosh desag, because the reshimot 2/1 are restricted, meaning they want to receive light only in their vessels of bestowal. 166 of 273 hence, the screen stands below the vessels of bestowal at the rosh, below keter and hochma at rosh desag. the screen always mates on the behinot at the rosh, which are above it. hence, it stands at the rosh, where it wants to receive the light into the guf. after the zivug, the screen passes what it received to the guf. the light expands to the place where the restricted reshimot 2/1 come from, meaning below tabur degalgalta. that partzuf is called partzuf nekudim because it is created on reshimot from nekudot desag. that partzuf consists of: rosh dehitlabshut called keter. rosh deaviut called abba veima (avi) guf, called zon (zeir anpin and nuk
t is why it tries to resemble the four previous phases, which is also why the fifth phase has five inner phases. the fifth phase resembles itself to the previous four as much as it can, and the parts it cannot resemble itself to remain unchanged. the third phase is divided to six subdivisions, which is why we count ten parts in each creature, or ten sefirot. they are also called shoresh, neshama, guf, levush, heichal (root, soul, body, clothing, palace respectively. the first three unite in man s body, while the remaining two exist separately, like clothes and the world around us. this is a result of the second restriction, since the remaining two (levush, heichal) designate the vessels of reception that were forbidden to use after the second restriction. q: why are there so many worlds? a
not the light of mercy? a: the light that extends from the creator is called the light of wisdom. it is written about it: form the light, and create darkness, meaning, the lack of the light of wisdom. that is why the eyes are the highest vessels of the partzuf and that is why it says that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: who is a gentile and what does the name mean? a: as soon as one changes his fate, his progress in life and his correction system to a private one, he is called a jew. that is because he makes the unification
, bina, zeir anpin and malchut. when the light of wisdom enters fire, the light of bina enters water, the zeir anpin enters the wind and malchut enters the earth, all the lights are in their appropriate vessels and that is when the revival of the dead is attained. q: what is a voice? a: the creation of voice stems from the meeting of the upper one, the rosh of the partzuf, with the lower one, its guf (body) at the peh (mouth. the end of the rosh is the upper lip, and the beginning of the guf is the lower lip. the hebrew word safa (language) comes from the word sof (end. when two degrees meet, it creates something new that was concealed before, and it is born in the form of speech. q: what is time? a: time is the sensation of corruption, a deficit. the length of time is the measurement of t
WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH
and physical, god and the cosmos.68 as he puts it in one of his many treatises, the torah is rational [sikhlit, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate for the thing that is not temporal and does not change, but the commandment [miswah] protects temporarily for it comes to be by the bodily gesture [ma aseh ha-guf. and the body is dependent on and belongs to time. 70 maharal variously describes torah as the absolute intellect (ha-sekhel ha-gamur),71 the supernalintellect (ha-sekhel ha-elyon, or the divineintellect (ha-sekhel ha-elohi)72 that comprises the rational order (seder sikhli) or intelligible order (seder hamuskkal) 73 by means of which the world was created, and thus it belongs to the intelli
ated [batel bi-mesi ut] to the point that god, blessed be he, is the only thing that exists. it is not that we are saying that there is here no world at all, god forbid, but that according to the truth the annihilation of the world is like the annihilation of the splendor of the sun when it is in the body of the ball of the sun [lefi ha-emet bittul ha-olam hu ke-vittul ziw ha-shemesh ke-she-hu be-guf kaddur ha-shemesh. see n. 289, this chapter. 286. shneur zalman of liady, liqqutei torah, shelah, 37d: as it has been explained in another place [with reference to] the lord is god [yhwh hu elohim (deut 4:35, 39; 1 kgs 8:60, 18:39; 2 chron 33:13, the contraction [simsum] of the name elohim is itself an aspect of yhwh. thus with the proliferation of the concatenation the complete contraction co
en commandments, which are described further as comprising the totality of the 613 commandments. 29. bahir, 54 55, pp. 150 151. 30. in bahir, 114, p. 199, the divine attributes are delineated as the eight extremities in man, to wit, left and right hands, left and right feet, head, body, penis, and the woman who is the mate of the man. insofar as the body and the penis are considered to be one (de-guf u-verit had hu, the eight can be reduced to seven. see also 116, p. 201, where the sevenholyforms of god are correlated with seven bodily parts in the human being, right and left thighs, right and left hands, penis (referred to as guf bi-verito suggesting that here the word guf is used to designate the male organ, which is given the name berit; see n. 36, this chapter, head, and the female c
lafia, pp. 9 38; idem, megillat emet, pp. 58 62. see also gerhart, word image opposition, pp. 63 79. 34. bahir, 56, p. 151. on the androgynousnature of the elongated nun, see zohar 1:18b-19a, 147a; 3:155a, 156b, 285b, 274a. 35. see bahir, 67, p. 159, where the spinal cord, which is correlated symbolically with the palm branch (lulav, the crown of the tree (nof ha-illan) or the trunk of the tree (guf ha-illan, is designated the essence of the body (iqqar ha-guf. 36. the word guf in ibid, 56, p. 151, should perhaps be understood as a circumlocution for the penis. the intent of the passage, then, would be that the brain overflows to the spinal cord, and from there the flux of energy spreads out to the male organ. support for this reading can be adduced from 104, p. 187: the spinal cord draws