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BLAVATSKY H P ANTHROPOGENESIS

organic being he is now" and this would make adamic man no older than a few million of years* the author of the qabbalah remarks truly that "man to-day, as an individual, is only a concatenation of the being-hood of precedent human life" or lives, rather "according to the qabbalah, the soul sparks contained in adam (rishoun, went into three principal classes corresponding to his three sons, viz: hesed, habel, ge-boor-ah, qai-yin and ra'hmin seth. these three were divided into 70 species, called: the principal roots of the human race (p. 422 "said rabbi jehudah 'how many garments (of the incorporeal man) are these which are crowned (from the day man was 'created? said r. el'eazar 'the mountains of the world (the great men of the generation) are in discussion upon it, but there are three: o

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

nds thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11. a hebrew prophet says "he that consulteth spirits will not so t- the first motion you make to do that, i'll shoot you dead- low twelve "by their deeds ye shall know them" a series of striking and truthful incidents illustrative of the fidelity of free masons to one. another in times of distress and danger by edward s. ellis, a.m. p, m. trenton (n. j) lodge, no. 5 f&

FULLER J F C SECRET WISDOM OF THE QABALAH

ent is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (t

e letter of mercy, for it is the central equilibrating fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so in shaddai and the serpent. in actual conception these three sephiroth form a trinity in unity of knowledge, that which knows and that by which it is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'h

assion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the r

an, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qa

is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne

nd above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 25 this world is seemingly the abode of tetragrammaton. such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to malkuth. also, in genesis i, glet there be light h refers to the atziluthic world; gelohim saw the light, that it was good h refers to the briatic world; gelohim divided the light from the darkness h refers to the yetziratic world; and gelohim called the light day, and the darkness he called night h refers to the a

ISIS UNVEILED

in the first head, or face (the three-faced hindft tnmiitti, we find kether, the first androgyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency also called yah, n\ and binah, ru'3, or inteuigence, a female and passive po- tency, represented by the name yehaoah, mn. these three form the first trinity or 'face' of the sephiroth. this triad emanated 'hesed, tdd, or mercy, a masculine active potency, also called eloah, from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline

LAITMAN M BASIC CONCEPTS IN KABBALAH

tor until they reached the lowest level, where the will to enjoy finally materialized. the only difference between the upper world and ours lies in the fact that in our world the vessel (the will to receive pleasure) exists at its lowest level, called the material body. before its final materialization, the vessel evolves through four stages, divided into ten sefirot (levels: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called th

ight that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sefirot hesed to yesod the world yetzira; and sefirat malchut the world assiya. the last level of the world, assiya, constitutes our universe (see drawing 1. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fi

f r o m t h e p r e fac e t o t h e z o h a r the book of zohar was concealed from the uninitiated from the day of its creation. now, the conditions have ripened for its disclosure to the public. to make the zohar accessible to every reader, we must precede it with some explanations. first, it should be noted that everything described in the zohar is an order of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and their combinations. in the same way express any thought with a limited number of letters in the alphabet, so are the combinations of the ten sefirot sufficient to describe every spiritual action or object. however, there are three clear boundaries one should always keep in mind, connected to the four levels of perception (or attainment) in

re analyzed only with respect to human souls. it is worth noting that all mistakes, inaccuracies, and delusions are the results of transcending these three boundaries. the following sefirot correspond to the four reviewed worlds atzilut, beria, yetzira, assiya (abya: sefififirat (sefira of) hochma corresponds to the world atzilut; sefirat bina corresponds to the world beria; the six sefirot, from hesed to yesod, collectively called tifferet, correspond to the world yetzira; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color t

many years from the time it was written until the appearance of the ari s kabbalistic method? the answer to this question is found in kabbalah: for 6,000 years of its existence, the world has been structured as ten sefirot, where keter designates the creator s influence and the other sefirot are divided into three groups (see below and in drawing 3 on next page: head: hochma, bina, daat; middle: hesed, gevura, tifferet; end: netzah, hod, yesod. the 6,000 years are also divided into three parts: 2,000 years darkness; 2,000 years the preparation period; and 2,000 years the days of the messiah (redeemer. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 83 drawing 3 the first 2,000 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are

0 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are inversely related to the creator s light that fills them. the first group (higher sefirot) appears first: hochma, bina, daat, albeit these are filled with a small light. this first 2,000-year period is called the darkness period. during the second 2,000 years, when the second group of sefirot (hesed, gevura, and tifferet) develops, the light of nefesh that filled the first group of sefirot descends to the second one, and the light of ruach fills the first group. these 2,000 years, following the darkness period, are called the torah period. the third group of sefirot, netzah, hod, and yesod, takes the last 2,000 years. the light of nefesh descends here from the second group, the light of

LAITMAN M KABBALAH REVEALED

terms in kabbalah is sefirot. the word comes from the hebrew word, sapir (sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. the origin of creation 61 the desire to acquire the thought of creation is the most powerful force in creation. it stands behind the whole process of evolution. whether we are aware of it or not, the ultimate knowledge we all seek

f our desires propelled the evolution of our world, then does the world actually exist outside of us? could it be that the world around us is really just a tale we want to believe? 94 kabbalah revealed we ve said that creation started from the thought of creation, which created the four basic phases of light. these phases include ten sefirot: keter (phase zero, hochma (phase one, bina (phase two, hesed, gevura, tifferet, netzah, hod, and yesod (all of which comprise phase three xzeir anpin, and malchut (phase four. the book of zohar, the book that every kabbalist studies, says that all of reality consists of only ten sefirot. everything is made of structures of these ten sefirot. the only difference between them is how deeply they are immersed in our substance xthe will to receive. to unde

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

appiness, and we will feel as if we have received the greatest gift in the world. we have this feeling because we are placing the creator as king of the universe, far above ourselves. therefore, we are happy to have been singled out from among billions by the creator who, through books and teachers, informs us of what he wants from us. this spiritual state is known as "the longing to give (hafetz hesed. in it, a person s qualities can coincide with the qualities of the spiritual object, known as bina. but this state does not represent human perfection, for we do not use our reason during such a process of self-correction. thus, we are still considered to be "poor in knowledge (ani be da at, because we are not aware of the correlation between our actions and their spiritual consequences. in

on, this desire must be permanent, for the creator is eternal and his will to bestow good is constant. thus, one who wishes to come closer to the creator must resemble the creator in this quality as well, i.e, all desires must be constant. they cannot change depending on circumstances. 2. one must acquire altruistic desires, and devote all thoughts and desires to the creator. this level is called hesed or katnut. eventually, one will come to earn the light of faith, which will bestow the gift of confidence upon the person. 3. one must earn the complete and perfect knowledge of the creator. the consequences of one s actions are determined by one s spiritual level. however, there will be no difference between the spiritual levels if the light of the creator shines upon an individual. since t

ing part of the fifth stage has no strength to aspire to be like any of the previous stages. it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the egoistic qualities of the fifth stage. if human beings ascend in the process of spiritual development from the bottom to the top within the spiritual wo

ve the light in order to delight the creator. this light, also known as "torah" is called "the names of the creator" because the individual receives into one s self and soul a part of the creator, and assigns names to the creator in accordance with the pleasures received from the light- 356- attaining the worlds beyond we can enter the spiritual world only by becoming completely unselfish (hafetz hesed. this is the minimal prerequisite to ensure that no egoistic desires could ever seduce us and thereby cause harm, because we want nothing for the self. without the protection of the altruistic tendencies with the quality of ohr hassadim, when we begin to receive the unbounded pleasure from the upper light, we will inevitably desire to gratify ourselves, and thus will bring about personal rui

amavet. beginners cannot discern between those who truly perceive (kabbalists) and those who study kabbalah as just another social science. for beginners, the work along the three lines is focused on analyzing their own states, rather- 416- attaining the worlds beyond than on attaining the upper light, the focus of those who already perceive. in the right line, also known as the state of "giving" hesed, or faith above reason, we are happy with the lot that was given to us, with our fate, and with what the creator has given us, since we regard this as our greatest gift. this is regardless of the fact that we carry out the commandments of the creator without grasping their inner meaning, but rather based on our own upbringing or the acceptance upon ourselves of certain obligations and self-e

LAITMAN M THE KABBALAH EXPERIENCE

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 anpin has to be in contact with malchut, in order to convey the light to her. for that to happen, he must build a special sefira to serve as a bridge between malchut and him, meaning that it will possess similar attributes. for that purpose zeir anpin consists of: 1. hesed v keter 2. gevura v hochma 3. tifferet v bina 4. netzah v zeir anpin of zeir anpin 5. hod v malchut of zeir anpin 6. yesod v the sum total of all the previous sefirot (like a salad made of five original components that when put together, form a new attribute. after yesod comes the collective malchut v the creature, the soul, the part that must unite with the creator (zeir anpin) through equi

LAITMAN M THE PATH OF KABBALAH

chidah. redemption depends primarily on the study of the kabbalah (the vilna gaon, even shlema 11,13. 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 151 on the learning of the zohar there are no restrictions (the hafetz chaim. if my generation had listened to my voice, they would have started to study the book of zohar at the age of nine (rabbi isaac from kamarna, notzer hesed. when one as much as reads the words what is it like? it is like a sick person who drinks a therapeutic potion that helps, although one is not proficient in the wisdom of medicine (remez, part 3, page 2. in the future only with the help of the book of zohar will the children of israel go out from the exile (the book of zohar, parashat naso. c h a p t e r 3. 4 f u n da m e n t a l s it is wri

and they are only potential worlds, with respect to the souls. only when souls actually begin to emerge from the world of beria and below, do the changes in the degrees of these worlds begin to influence them. it is much like a person who hides under clothes and concealments in order to not be seen or sensed. the person certainly remains unchanged. similarly, the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the sou

and decided never to receive again if it is for her own pleasure. therefore, when a desire to receive for itself awakens in partzuf nekudot de sag, the malchut that performed the first restriction and stood at the sof de galgalta rises to the place in nekudot de sag, from which nekudot de sag began to want to receive the light for itself. each partzuf consists of ten sefirot keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot de sag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 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 197 b. a lower part, comprised of

that should receive in order to bestow to the lower ones became exposed to a greater pleasure than its screen could 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 t

ve 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 and the sefirot netzah, hod, yesod and malchut. partzuf nekudot de sag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the chazeh (chest) of partzuf nekudot de sag. some of the vessels of nekudot de sag received a gr

ces, the properties with which the world was created, are marked by the twenty-seven letters of the hebrew alphabet (twenty-two basic letters and five final letters. each power has its own unique attribute, and when these join together they form the active force of reality. in the essay about the letters in the zohar is an elaborate explanation of the combination of two lights, the two properties hesed and hochma. in other words, the consequence will be the same; there is no contradiction. everything begins with the letter yod, because that is the point from which all the letters are drawn, and in fact, any drawing begins with the letter, yod. q: is kabbalah the only way to attain the creator, and if so, does that mean that everyone must learn hebrew? pa r t f o u r: p r o p e r s t u d y

us. the seventh day of creation and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unable to correct itself. t h e pa t h o f k a b b a l a h 326 however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulate

process of the unification of the soul with the creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled, sawing off (nesira, because this process seemingly cuts this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word, sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening, a process of correction. this occurs by changing the egoistic attributes of creation to the

hanah. the next correction correlates to a spiritual ascent to a degree called yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light, nefesh, ruach, neshama, haya, and yechida, are performed. the upper light permeates the soul during the seven days of sukkot because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron, etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch, lulav) and the origins of the light, netzah and hod (represented by the myrtle and the willow, hadas pa r t s e v e n: t h e i n n e r m e a n i n g 351 and ara

on simchat torah( and his right hand embrace me. our bodies are a reflection of spiritual forces and connections. just as one force influences another in the spiritual world, so these forces express themselves in our physical body parts. each part of the body has its appropriate properties, and the interconnections with other parts, just as in the spiritual world. hbd, hgt, nhy (hochma-bina-daat, hesed-gevura-tifferet, netzah- hod-yesod) are three parts of the spiritual hand that seemingly embraces the soul and surrounds it from three sides: the arm and the forearm, which are of equal length, designate the two long sides of the sukkah, and the third, short side of the sukkah is like the palm of the hand. all the properties and measurements of the sukkah derive from the properties of the su

MACNULTY W KIRK KABBALAH AND FREEMASONRY

of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defines the relationship between the other two. this sounds like a symbolic representation of moral

two of these criteria are opposite to each other; the third defines the relationship between the other two. this sounds like a symbolic representation of morality. i have placed the level at gevurah because the tool suggests equality; judging fairly implies treating all persons in that way. in addition, horizontals convey, at least to me, the quality of stability. i have placed the plumb rule at hesed because, for me, verticals have the quality of growth and aspiration (e.g. gothic architecture. the square, which defines the relationship between the other two, is placed at tiferet which has the function of holding the balance (maintaining the proper relationship) with respect to the two side sefirot. a perfect ashlar is a building stone which has been worked to its proper shape and is rea

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

world, resulting in endless differentiation. p. 123 we find sephira [kether, the first androgyne, at the apex of the upper triangle, emitting hachama [chochmah, or wisdom, a masculine and active potency--also called jah--and binah, or intelligence, a female and passive potency, also represented by the name jehovah. these three form the first trinity or 'face' of the sephiroth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jeho

THE PATH OF KABBALAH

uls. only when souls begin to emerge in fact, from the world of beria and under, the changes in the degrees of these worlds begin to influence them. it is much like a person who conceals and hides himself with clothes and concealments, in order that he should not be seen and sensed. with respect to himself, he certainly remains as he was originally. similarly the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the sou

ded never to receive again if it is for her own pleasure. therefore now, when a desire to receive for themselves awakens in partzuf nekudot desag, the malchut that performed the first restriction and stood at the sof degalgalta rises to the place in nekudot desag, from which nekudot desag began to want to receive the light for themselves. each partzuf consists of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot desag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of w

hat should receive in order to bestow to the lower ones became exposed to a greater pleasure than its screen could 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

us. the seventh day 240 of 273 and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the six thousand years of creation. malchut, the last sefira, is unable to correct itself. however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days

e unification of the soul with the creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled sawing (nesira, from the word saw, because this process seemingly saws this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening (mitigation, a process of correction. it is done by changing the egoistic attributes of creati

the next correction correlates to a spiritual ascent to a degree called 259 of 273 yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light nefesh, ruach, neshama, haya, yechida are performed. the upper light permeates the soul during the seven days of sukkot, because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron- etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch- lulav) and the origins of the light netzah and hod (represented by the myrtle and the willow hadas and arava respectively. just as there is a need to tune the r

THE HOLY BIBLE KING JAMES VERSION

hold: and adoniram the son of abda [was] over the tribute. 4:7 and solomon had twelve officers over all israel, which provided victuals for the king and his household: each man his month in a year made provision. 4:8 and these [are] their names: the son of hur, in mount ephraim: 4:9 the 1 kings page 198 son of dekar, in makaz, and in shaalbim, and bethshemesh, and elon-beth-hanan: 4:10 the son of hesed, in aruboth; to him [pertained] sochoh, and all the land of hepher: 4:11 the son of abinadab, in all the region of dor; which had taphath the daughter of solomon to wife: 4:12 baana the son of ahilud [to him pertained] taanach and megiddo, and all beth-shean, which is by zartanah beneath jezreel, from beth-shean to abel-meholah [even] unto [the place that is] beyond jokneam: 4:13 the son of

sons of jehoiakim: jeconiah his son, zedekiah his son. 3:17 and the sons of jeconiah; assir, salathiel his son, 3:18 malchiram also, and pedaiah, and shenazar, jecamiah, hoshama, and nedabiah. 3:19 and the sons of pedaiah [were] zerubbabel, and shimei: and the sons of zerubbabel; meshullam, and hananiah, and shelomith their sister: 3:20 and hashubah, and ohel, and berechiah, and hasadiah, jushab-hesed, five. 3:21 and the sons of hananiah; pelatiah, and jesaiah: the sons of rephaiah, the sons of arnan, the sons of obadiah, the sons of shechaniah. 3:22 and the sons of shechaniah; shemaiah; and the sons of shemaiah; hattush, and igeal, and bariah, and neariah, and shaphat, six. 3:23 and the sons of neariah; elioenai, and hezekiah, and azrikam, three. 3:24 and the sons of elioenai [were] hoda

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

l third? for it is third and to indicate that it bestows kindness [gomelet hesed].5 but did r. aqiva not say: why is gimmel third? because it bestows [gomelet, grows [megaddelet, and sustains [meqayyemet, as it says, the child grew up and was weaned [wa-yigddal ha-yeled wa-yiggamal (gen 21:8. he said to him: this is [the intent of] my very words, for [the gimmel] grew and bestowed kindness [gamal hesed, its dwelling was with him, and it was a confidant with him (prov 8:30. why is there a tail at the bottom of gimmel? he said to them: the gimmel has a head on top and it resembles a pipe. just as the pipe draws from what is above and discharges to what is below, so gimmel draws by way of the head and discharges by way of the tail, and that is gimmel.6 preserved in this text is what i presume

eme in israelite cosmogonic myth. in the bahiric text, what else do we hear about the separation of upper and lower waters? we are told that by means of these waters one studies torah. this statement is equated with a maxim, presented anonymously in some manuscript recensions and attributed to a specific rabbi in other recensions,77 that one merits studying torah through acts of kindness, gemilut hesed. i have not succeeded in locating a source or even a precise parallel to the maxim as it is cited in bahir, but it is easy enough to list a number of rabbinic dicta wherein a tight connection is drawn between torah and charitable, compassionate behavior.78 on balance, it seems to me, the bahiric text offers an interpretation of a maxim that circulated independently in either oral or written

ch the king and his world delight. in an alternative mythic formulation, gimmel is the son that bridges the distance between alef and beit, father and daughter.84 gimmel, moreover, occupies a central role in the erotic play of sha ashu a. indeed, the impetus for the division of the fullness that is the beginning arises from the springing-forth of gimmel, the will to bestow that stems from gemilut hesed, love as the incessant overflowing, projecting-open opening into the opening of the open-projection.85 prior to that point which is technically no point at all, since for one to conceive a point one must conceive a line but conceiving a line is not possible without conceiving two points there is nothing but the oneness that transcends number. in the beginning is the splitting of the waters

h, which is the tree of knowledge of good and evil, is malkhut.71 encoded in the word emet is the mystery of the sacred union of masculine and feminine,72 the merging of alef and the letters mem and tau, which spell met,73 and thus truth is called the completion of the attribute, for life and death are in one union. this is the esoteric import of the rabbinic tradition that the act of true mercy (hesed shel emet) involves attending to the needs of the deceased.74 this designation, which on a basic level intones that there is no expectation of recompense in such a case, portends in a deeper sense that, through such an act, truth infuses death with life to the point that the one is comprised in the other (lihyot met kalul be-alef, just as the two trees were intertwined in the garden of eden

185. 147. on the symbolic identification of the rabbinic idiom seder zemannim as tif eret and malkhut, see cordovero, or ne erav, ch. 7, p. 65. needless to say, cordovero was not the first kabbalist to adopt this symbolism. see, for instance, ibn gabbai, avodat ha-qodesh, 1:22, p. 52; 4:5, p. 424. 148. this understanding of temporality underlies the comment of cordovero s student abraham azulai, hesed le-avraham, 6:4, p. 244, that the reality of the different gradations of soul (nefesh, ruah, and neshamah) is dependent on the time of the supernal coupling [zeman ha-ziwwug ha-elyon. azulai s point is that the precise disposition of the soul, created as a consequence of the union in the divine will, is determined by the constellation of forces above at the precise moment of conception below

ime. this aspect of the primordial light is deduced from the fact that the verse proclaims let there be light (wa-yehi or, rather than and there was light (we-hayah or. the description of the light as already having been (she-kevar hayah, parallels the account of the beit as pointing with its tail to its source, alef. 39. see n. 5, this chapter. in bahir, 92, p. 177, the attribute of love, middat hesed, is attributed to abraham, who was said to bestow kindness upon the world, gamal hesed ba-olam. this passage reflects the theosophic interpretation of the fourth, fifth, and sixth of the ten sefirot that was current amongst kabbalists at the time of the redaction of bahir. the three attributes of the divine love (hesed, fear (pahad, and truth (emet) are correlated respectively with the three

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