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Notes on the Palace of Adam Kadmon

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And Sheila Vitale’s Notes To

ETZ CHAYYIM

(Tree of Life)

VOLUME I

The Palace of Adam Kadmon

By Chayyim Vital

The teachings of Isaac Luria

 

INTRODUCTION

 

(Introduction) -- Page xvii

•          Kabbalah literally means "receiving," referring to traditions received from her earlier times.

•          The goal of Kabbalah is to penetrate the surface of everyday reality, to explore unseen spiritual worlds through rational inquiry and mystical meditation

•          Isaac Luria’s followers based their assertion that his teachings were the highest form of Kabbalah on the fact that he had received them through revelations from the prophet Elijah.

•          Isaac Luria is known to later generations and as the "Ari," (Lion) –an acronym formed by the initial letters, of "the godly Rabbi Isaac."

•          Isaac Luria died at the age of 38 in an epidemic on July 15th 1572.

•          Isaac Luria’s grave is the place where many Pilgrims pray to this very day.

 

SHEILA’S COMMENT? DID ISAAC LURIA GO OFF? It appears that this may be the case if his grave is a place of pilgrimage for the devout to this very day.

•          Chayyim Vital, Isaac Luria’s chief disciple, organized and wrote down the Ari’s teaching. Isaac Luria did not record his work.

•          Chayyim Vital spent 20 years organizing and writing down Isaac Luria’s work.

•          Moses Cordovero, Isaac Luria’s older contemporary, devised a system as comprehensive as Isaac Luria’s. Kabbalists considered the systems of the two rabbis equal, and chose them as alternatives for many generations.

•          A knowledge of the contents out of Chayyim Vital’s Tree Of Life is considered essential for those who seek to understand the Zohar, even though a great deal of the Zohar deliberately conceals it’s true meaning to outsiders.

 

(Introduction) -- Page xx

Worlds Within Worlds

•          Reality is multilayered.

•          The physical world that we experience by our senses is only the outward, visible manifestation of unseen dimensions that permeate all existence.

•          There are four concentric universes included in Isaac Luria’s version of ancient cosmology.

•          COSMOLOGY:

cosmology

cosmology (kŏz-mŏlʹə-jēnoun
pluralcosmologies

1.  The study of the physical universe considered as a totality of phenomena in time and space.

2.  a. The astrophysical study of the history, structure, and constituent dynamics of the universe. b. A specific theory or model of this structure and these dynamics.

— cośmologʹic (-mə-lŏjʹĭk) or cośmologʹicaladjective
— cośmologʹicallyadverb
— cosmolʹogistnoun 

(Introduction) -- Pp xxi - xxi

•     The World of Action (Asiyah) -- The physical universe -- space, time, matter and energy, the World of Points, stars and the earth.

•     In medieval cosmology, the Earth, the outermost layer of reality, was believed to be the center of the visible universe.

SHEILA’S COMMENT: Western science has proven that the planet Earth is not the center of the universe, or of the universes, but I believe that the esoteric understanding of "the Earth is the center of the universe," is that mortal man is the center of the spiritual universe. The fullness of God Almighty surrounds mortal man’s physical exterior and, in the regeneration, when mortal man fulfills his potential, God Almighty will completely fill mortal man from within, thjrough Adam Kadmon.

•     The World of Formation (Yetzirah) -- The unseen world that is closest to us. This is the world of angels according to ancient cosmology. Modern thought considers this world the underlying source of the orderly patterns that appear in the world around us -- mathematics, the laws of physics and behavioral sciences, logic and musical harmonies. The World of Formation is closely connected to the material (physical) world, so reason, imagination, art and science can be used to develop inferences about the hidden aspects are the World of Formation by observing the patterns of daily life, and applying what we learn to the World of Formation, and deeper worlds, as well.

•     The World of Creation (Briy’ah) -- The layer of reality that is beyond the World of Formation. This is the plane of the archangels and of the divine throne that the prophets Isaiah and Ezekiel saw God seated upon. According to ancient cosmology, this is the highest plane of consciousness that humans can experience, and it is only possible to access it as a vision or through deep levels of mystical meditation.

•     The World of Emanation (Atzilut) -- The World of Emanation, of all the four worlds, is closest to the Infinite, but the farthest away from the daily experiences of mortal man. "Emanation" suggests a continuous flowing, such as the light from the sun, or water from a river, or breath from a man, where the substance that is emanated stays in close contact with the Emanator. The World of Emanation cannot be experienced directly, because it is so close to the Infinite. We can, however, draw inferences about the structure and the operation of the World of Emanation from Scripture and by analogy, from the patterns that can be observed in nature, and in the plane of human experience.

•     The worlds of Creation, Formation, and Action are based upon Isaiah 43:7: "... All who are linked to my Name, those whom I created, formed and made." The World of Making, is called The World of Action.

 

(Introduction) - Pp xxii - xxiii

The Contraction (Tzimtzum)

•     All of the myriad worlds of the Lurianic universe are both surrounded and permeated by the Infinite (Eyn Sof).

•     God is the ultimate, absolute perfection, who exists beyond the limits of time and space.

•     The Eyn Sof is incomprehensible to human thought or imagination, unknowable and beyond description.

•     The closest analogy to the unknowable Eyn Sof, is the image of infinite light, that is, that which exists forever, which has no beginning or end, and extends in all directions, endlessly. This is the "light of the infinite," the infinite Eyn Sof.

•     The act of contraction (Tzimtzum) within the Infinite, the beginning of the relationship between the Infinite and the finite worlds, continues in a series of stages.

•     The will to create the worlds arose within the Infinite.

•     The "open space," was created, the empty void that the finite worlds would be created in, when the Infinite withdrew a portion of its light away from a point at its very center.

•     A single ray of light radiated into this void, which became the narrow conduit, or filter, that would transmit a limited amount of the light of the Eyn Sof into the finite worlds.

•     The finite worlds could not tolerate the full measure of the infinite light of the Infinite One.

•     This ray of light that is emanated into the void, is in the form of 10 sefirot.

•     A sefirot is a finite measure of divine energy.

•     The 10 sefirot were within the ray of light.

•     The LINEAR aspect of the 10 sefirot, represents the "image of God," that we read about in the Scripture.

•     The Kabbalists arranged the 10 sefirot in terms of the human body and called him Adam Kammon (Primordial Human), because we are told that Adam, the first human, was made in the image of God.

•     Adam Kadmon is a filter that the light of the Infinite emanated through, especially through his eyes, ears, nose, and mouth, which represent the organs of human vision, hearing, smell, and speech.

•     Adam Kadmon is an archetypical human, whosre form is designed to help us understand deep spiritual principles that are too deep to even imagine.

 

(Introduction) - Pp xxiii - xxix

The Ten Sefirot:

How They Interact With The Finite Worlds

•     The concept of "sefirot" enables Kabbalists to speak about the way that the Infinite interacts with the finite worlds.

•     The 10 sefirot are instrumental in the creation of the world.

•     The word sefirot relates to the Hebrew words "safar" (to count), "sefer," book, "sippur," (communication). Some commentators relate the sefirot to "sappir," the Hebrew word for sapphire.

•     The sefirot are metaphysical forces and luminous emanations, the agents of deity, not mere numbers.

•     The sefirot are "like the appearance of lighting. Their limit has no end and God’s Word in them is ‘ running and returning.’ They rush about at his command like a whirlwind and prostrate themselves before his throne." (Sefer Yetzirah, referring to Ez.1:14)

•     The 10 sefirot are assigned individual names and specialized functions in an integrated system of supernal powers.

•     The first sefirot is called Keter (Crown), but the names of the other nine sefirot are derived from Scripture: wisdom, understanding, etc.

•     Wisdom and Understanding, the second and third sefirot, appear in the Scripture as parallel instruments of creation. (Proverbs 3:19, With wisdom God established the earth, with understanding He established the heavens and with knowledge, the depths were broken up.)

•     The names of the last seven sefirot are taken from Chronicles 29:11: "Yours, O God, are the greatness (gedulah), the strength (gevurah), the beauty (tiferet), the victory (netzach), and the majesty (hod), for all (kol) that is in the heavens and in the earth is Yours. Yours, O God, is the sovereignty (malkhut) and You are exalted as head above all.

•     Gedulah (greatness), was eventually called Chesed (loving kindness), and the nice sefirot, Kol (all), we now referred to as Yesod (foundation).

•     Each sefirot interacts with the finite worlds from the vantage point of his or her own special qualities.

•     Keter (Crown) - the desire and will (ratzon) to create to, the primordial source of all creative activity. The mediator between the Infinite and the finite. There is no analogy in our human experience by which we can relate to Keter, who is sometimes referred to as "nothingness" (‘ayin). Keter stays hidden within Adam Kadmon, the supreme Emanator.

SHEILA’S COMMENT: "Nothingness," in Kabbalistic terms, signifies non-being, that is, unmanifested.

       So we see, that Keter is "nothingness," and that Satan is "nothing."

nothingness(Eyn Sof)

nothingness (nŭthʹĭng-nĭsnoun

1.  The condition or quality of being nothing; nonexistence.

2.  Empty space; a void.

3.  Lack of consequence; insignificance.

4.  Something inconsequential or insignificant.

 

SHEILA’S COMMENT: it is interesting to note that "nonexistence" can be defined as an empty space or a void. This is a witness that the "empty space," within the Eyn Sof is not really empty, as the carnal mind of mortal man would comprehend that term, but is filled with the essence of the Eyn Sof in an unmanifested form.

nothing(Satan)

nothing (nŭthʹĭngpron.

1.  No thing; not anything: The box contained nothing. I've heard nothing about it.

2.  No part; no portion: Nothing remains of the old house but the cellar hole.

3.  One of no consequence, significance, or interest: The new nonsmoking policy is nothing to me.

noun

1.  Something that has no existence.

2.  Something that has no quantitative value; zero: a score of two to nothing.

3.  One that has no substance or importance; a nonentity“A nothing is a dreadful thing to hold onto” (Edna O'Brien).

adjective

Insignificant or worthless: “the utterly nothing role of a wealthy suitor” (Bosley Crowther). 

adverb
In no way or degree; not at all: She looks nothing like her sister.

— idiom.
nothing doingInformal
Certainly not.

[Middle English, from Old English nāthing : nā, no. See no2 + thing, thing. See thing.]

Usage Note: According to the traditional rule, nothing is invariably treated as a singular, even when followed by an exception phrase containing a plural noun: Nothing except your fears stands (notstandin your way. Nothing but roses meets (not meetthe eye. 

•  Chokhmah - (Wisdom). The first creative activity of Adam Kammon, the Emanator.Wisdom is the seed, the beginning (reshit), the intuitive flash, the term of an idea in its original state, the potential reality with undeveloped details.

•     Binah (Understanding) - The gestation conceptual development and unfolding of the details found and the original ideas that began in Chokhmah.

•     Keter is sometimes identified with the Will of the Infinite. On these occasions, a quasi-sefirah called Da’at (Knowledge) is called forth as the revealed aspect of the hidden Keter. The number of the sefirot remains 10, because Da’at is counted instead of Keter. In such a case, Chokhmah and Binah become the first two sefirot, and Da’at is the third sefirot, which is the harmonizing force that unites the the previous two.

•     Chokhmah and Binah in combination bring forth the creative potential in Chokhmah which is developed and Binah and then translated into action through the lower sefirot.

•     Da’at is usually depicted between Chokhmah and Binah in the central column of sefirot..

•     Thinking of the 10 sefirot as a human being, we can say that Keter (or Da’at), Chokhmah and Binah, correspond to the mental faculties, or the thought processes, that control and direct whatever actions are necessary to realize the divine plan.

•     The second triad of sefirot, Chesed, Gevurah and Tiferet, represent the moral or emotional qualities that influence the creative process.

•     Chesed (Lovingkindness, Benevolence, Grace) - unconditional giving, total altruism, unlimited kindness, representing the free, unrestrained outpouring of those attributes without regard to the merits of the recipient.

•     Gevurah (Strength, Might, Force), also called "Din" (Judgment, Law) - restraint and restriction that limits the free-flowing ghrace of Chesed, which is the opposite of Gevurah.

•     If either Chesed or Gevurah were totally dominant, or if they continued bond in perpetual conflict with each other, the worlds (human beings) would not endure, or fulfill their potential.

•     Tiferet (Beauty, Glory) is therefore necessary to harmonize, balance and blend the opposing forces of Chesed and Gevurah, which makes possible a balanced flow of energy by which the Infinite sustains the worlds.

•     The last three sefirot are the means by which the higher sefirot come into actual existence. Netzach, Hod and Yesod are further away from the realm of pure ideas, and closer to the complex realm of human interactions than Chesed, Gevurah and Tiferet.

•     Netzach and Hod are associated with prophecy or revelation, and victory over Israel’s foes.

SHEILA’S COMMENT: the editor says, by way of a footnote, that "many commentators are vague as to the distinction between these two sefirot," but the Lord told us by Revelation that Hod represents identification with the mind and nature of Almighty God.

•     Netzach (Victory, Endurance) - the overcoming power spoken about in the Book of Revelation. Stands for the conquest of anything that would interfere with the flow of the energy of God.

•     Hod (Majesty, Splendor) - represents consideration for others and empathy (according to the translator).

SHEILA’S COMMENT: As I said above, the Lord told me that the empathy associated with Hod, is not empathy for humanity, but empathy with God.

empathy

empathy (ĕmʹpə-thēnoun

1.  Identification with and understanding of another's situation, feelings, and motives. See synonyms at pity.

2.  The attribution of one's own feelings to an object.

[en-2 + -pathy (translation of German Einfühlung).] 

SHEILA’S COMMENT: Hod is the attribution of God’s feelings and motives to a human being.

•     Yesod (foundation) - balances Hod and Netzach, and collects all of the preceding forces and channels them, like a funnel, into the tenth for sefirah, Malkhut.

•     Malkhut (Sovereignty) - the final stage of the creative process and the means of its fulfillment. Malkhut is the instrument through which the creative potential that began in Chokhmah appears as a substantial reality.

•     Malkhut is the gateway that the divine energy that originates in the Infinite is shaped through dynamic interactions with the sefirot, and flows from one world into the next.

•     Malkhut flows from the World of Emanation to the World of Creation, from creation to formation and from formation to action. Malkhut flows from the hidden, inner realm of pure potential to the outwardly visible world that we experience daily.

•     From mortal man’s point of view, Malkhut is the bridge between the seen and the unseen worlds and the entrance to the ascended realms of the spirit.

•     Malkhut is identified with the Hebrew word Shekhinah, the Divine Presence that brings comfort and Grace, and who supports and sustains us in this world. Malkhut is our gateway to spiritual vitality and enlightenment.

•     The 10 sefirot up here in two different configurations: 1) in the form of concentric circles radiating from the line the proceeds forth from the Infinite, 2) in three parallel columns, three sefirot are the right, three on the left, and four in the middle.

•     The 10 sefirot form an integrated, interacting system, which includes Da’at, the revealed aspect of the hidden Keter, that proceeds from the abstract to the concrete and three distinct stages: Chokhmah-Binah-Da’at, ChesedGevurahTiferet, and netzach-Hod- Yesod.

•     The three sefirot in each triad represents the three aspects of the creative process: expansion, limitation, and the achievement of harmony through the reconciliation of opposites.

•     The right column - Chokhmah-Chesed- Netzach represent productive, expansive qualities

•     The left column - Binah-to-Hod represent limiting and restrictive to qualities.

•     The center column - Keter, Tiferet, and Yesod - the balance between the forces of expansion and limitation -- harmony.

•     Keter contains all of the previous sefirot in his function as "foundation."

•     Malkhut transmits the power of the 10 sefirot from one realm to the next and is the fulfillment of the entire creative process.

 

(Introduction) - p. xxix

Other Images Of The Sefirot

The Image of God

•     The fact that, according to the Bible, humans are made in the image of God, caused Kabbalists interpret the 10 sefirot as if they were a human body.

SHEILA’S COMMENT: The truth of the matter is that the Adam of Genesis 1 was in the image of God. Man, as we know him today, in his fallen state, is not in the image of God. Neither was the Adam of the Garden of Eden in the physical form that humanity is in today.

•     In his human configuration, the limbs of Adam Kammon, the primordial figure who is the link between the Infinite and the finite worlds, are represented by the first mind sefirot.

•     The female aspect of this Adam, based on the biblical statement that the image of God is male and female, is Malkhut (Genesis 1:27).

•     Ten of the most sacred biblical names of God are imputed to the 10 sefirot.

•     Seven key biblical characters: Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David, are imputed to the lower sevan sefirot, from Chesed to Malkhut.

•     Imputing personality to the sefirot make it possible for the Kabbalists to analyze the biblical text in a way that reveals hidden truths about the concealed realms associated with the sefirot.

•     Each of the worlds of the Lurianic universe, and every individual element within each of them, is made up of 10 sefirot, including the 10 sefirot themselves.

•     The tenfold pattern of sefirot is repeated Binah every level of detail, whether there one is dealing with the entire system as a whole, or focusing on an individual part of the system.

•     Each of the sefirah is associated with one of the divine names, and a part of the human body.

•     Each of the seven lower sefirot is associated with a key Bible figure.

•     Keter is associated with the divine name "Ehyeh" (I Am), and the cranium (skull).

•     Chokhmah is associated with the divine name Yah, and to the right side of the brain.

•     Binah is associated with the divine name HVYH (Elohim), and to the left side of the brain.

•     HVYH is considered to be to sacred to pronounce, so when the biblical text is read aloud, Elohim (God) is pronounced instead of HVYH. In English translations, LORD is written in capitals when it is used to represent the Divine Name.

•     HVYH represents YHVH, with the four letters deliberately misplaced to avoid the pronunciation of the holy name.

•     The Hebrew letter "yod" makes the sound Y or I, and is written as a "J" in some texts. Thus, the holy name is sometimes written. JAHV (Jehovah), and sometimes IHVH or YHVH.

•     Chesed is associated with the divine name, El, the right arm, Elohim the patriarch, Abraham

•     Gevurah is associated with the divine name, Elohim, the left arm, and the patriarch, Isaac.

•     Tiferet is associated with the holy name, HVYH (Adonay), the torso, and the patriarch, Jacob.

•     Everything that is above, is also below. Accordingly, HVYH and Elohim are both above and below. HVYH associated with Binah is HVYH above, and HVYH associated with Netzach, is HVYH below.

•     Netzach is associated with HVYH-Tzev’aot, the right leg, and Moses. At the time of this writing, I do not know what "Tzev’aot" means.

•     Hod is associated with Elohim-Tzev’aot, the left leg, and Aaron.

•     Yesod is associated with El Chai, Shaddai, the male genitals, and Joseph.

•     Malkhut is associated with Adonay, The Female, and David.

 

(Introduction) Pp. xxx-xxxi

"Circular" and "Linear" Aspects of Reality

•     Each of the four worlds are made up of both circular and linear sefirot.

•     The circular sefirot of each of the four worlds are outside of us.

•     The circular sefirot are like spheres that are concentric with our own universe -- the World of Action -- at the center, and the higher worlds surrounding the World of Action at greater and greater distances. The Infinite itself is the farthest possible distance away from us.

•     The linear sefirot of the four worlds are within us, and fills all of our reality the same way the soul permeates the body. The Infinite itself is enclothed deep within our innermost recesses.

•     The highest aspects of reality are within the deepest, most internal aspects of the soul.

 

Anatomy of the Soul

(Introduction) Pp. xxxi-xxxii

•     In the same way that we refer to the instincts, emotions and the intellect as three different aspects of the human personality, the Hebrew language uses three different words for the soul.

•     Nephesh is the lowest aspect of soul, and is found in animals, as well as humans, and is centered in the liver and spreads throughout the whole body by means of the blood.

•     Ruach is the middle aspect of soul, also called the "spirit of the soul," and is centered in the heart.

•     Neshamah is the upper aspect of soul, and is centered in the brain.

•     Kabbalists, based upon the teachings of rabbis of the past, added to two more levels of soul:

•     Chayyah, the life force, is also called the "soul of the soul."

•     Yechidah, one-ness.

•     So we see that there are five aspects of soul, one of which is the "spirit of the soul," and a second of which is the "soul of the soul."

SHEILA’S COMMENT: I would think that spirit is higher than soul, yet, we see the word spirit associated with nephesh, the animal principal, which is the lowest aspect of soul, and the word soul, associated with chayyah, the life force, one of the higher aspects of soul. Hopefully, our continued studies will provide an answer to this puzzle.

•     According to the Tree of Life, the five levels of soul described here, represent a form of evolutionary psychology.

•     Nephesh enters the fetus little by little, throughout the nine-month period, from inception to birth.

•     Ruach, according to the Tree of Life, develops during the period that the infant nurses at the mothers breast.

SHEILA’S COMMENT: I have a problem here. At this time, I find it hard to belief that the spirit does not enter into the baby until after birth. The problem, as I see it, must be one of definition. I will wait for the Lord to clarify this issue.

•     Neshamah, which requires a lengthy period of mental development, comes next.

•     Chayyah, the life-force, builds a moral consciousness within us.

•     Yechidah forms a link between the individual personality and its ultimate source in the divine realm.

SHEILA’S COMMENT: So we see that ruach, the spirit of the soul, is associated with the development of a healthy personality, according to the Tree of Life, and that chayyah, the soul of the soul, is associated with moral consciousness.

       The problem here, is that the word "soul," is used in two different aspects. Overall, the intention of the word soul here, is that it is the personality of mortal man. However, in the case of the "soul of the soul," the Tree of Life appears to be talking about the moral consciousness of the personality. The "spirit of the soul," appears to be talking about the personality’s ability to relate to other people in a healthy, loving, manner.

       So we see that, according to the Tree of Life, the word "spirit" suggests emotional health, and the word "soul" suggests moral health. But, overall, the word "soul" is used in general to mean personality.

•     The aspects of soul, as laid out above, suggest a microcosm of the universe.

•     Yechidah (one-ness) corresponds with Adam Kammon.

•     Chayyah (life-force) corresponds with the World of Emanation.

•     Neshamah (upper soul) corresponds with the World of Creation, and the human brain.

•     Ruach (middle) corresponds with the World of Formation, and the human heart.

•     Nephesh (lowest) corresponds with the World of Action, and the human liver.

 

(Introduction) Pp. xxxii-xxxiv

The Hebrew Letters

•     There are 22 letters and Hebrew alphabet, each representing 1 aspect of the creative power of God, from which we can draw inferences about the unseen worlds.

•     There are no actual letters in the supernal realms. We say "letters," to help us to understand the different aspects of the creative powers of the Almighty.

•     In the 22 letters of the Hebrew alphabet, plus the 10 sefirot, are known as the "thirty-two paths of wisdom" through which the worlds were made.

•     The ten sefirot in the form of the human, are connected by "channels." The spiritual contents of the first eight sefirot vibrate through the channels and converge upon either Yesod or Malkhut, depending upon the doctrine of the teacher. Isaac Luria teaches that the spiritual contents of the first eight sefirot converge upon Yesod, who gives everything that he has in the form of a "white drop," or seed, to Malkhut, his bride.

•     The Hebrew letters are sometimes assigned to the channels that connect the 10 sefirot.

•     The image of the 10 sefirot in the form of the human, showing the channels that connect them, is called The Tree Of Life.

•     The Tree of Life is an upside-down tree, whose roots point toward the Infinite, to draw its energy and channel it, through its downward-reaching "branches," to mortal man.

 

(Introduction) p. xxiv

THE DIVINE NAME

•     YHVH is the alphabetical expression of the Divine Name, which it is forbidden to pronounce.

•     Our study will deal with this Divine Name by rearranging the letters to read HVYH. Since HVYH is not the unpronounced Divine Name itself, we can vocalize it as Ha Va Ya, which means "being" or "existence," in Hebrew.

•     This Divine Name, HVYH, parallels the five-fold structures of the worlds, the human soul, and the partzufim.

•     Adam Kadmon (the tip of the yod [י=Y]), parallels yechidah, the highest level of soul, and the partzuf, Arik Anpin .

•     The World of Emanation (the letter yod [י= Y]), parallels chayyah, the life-force, and the Partzuf, Abba.

•     The World of Creation ( neshamah, the upper level of soul, and the Partzuf, Imma.

•     The World of Formation (the letter vav [ו=V]), parallels ruach, the middle level of soul, and the Partzuf, Ze’ir Anpin.

•     The World of Action the letter Heh [ה=H]), parallels nephesh, the lowest level of soul, and the Partzuf, Nueva.

•     "Gematria" provides a technique for finding the secret meetings hidden in the text of the Scripture by attributing a numerical value to each Hebrew letter, and calculating a numerical value of each Hebrew word.

•     In the same manner that each of the 10 sefirot contains its own 10 sefirot, each of the four letters of the Divine Name contains its own four-letter Divine Name, but in each case, the names of the individual letters are spelled differently (e.g.,Hey, Heh,H’E, etc.)

•     According to gematria, the numerical values of the four Divine Name names in up to 72, 63, 45 and 52.

 

(Introduction) P. xxxv

Uncovering Hidden Meanings:

Gematria and Sod (Secret)

•     The Hebrew letters represent the sounds of speech, as well as the Hebrew numbers.

•     The first Hebrew letter, ’alef (א), represents the No. 1, the second letter, This is (ב) represent the No. 2, etc.

•     The Hebrew Scripture can be interpreted our four different levels: literal (p’shat), allegorical (remez), sermonic (drush), and secret (sod).

•     The first letters of the each level of biblical interpretation spell PaRDes, or paradise (from the Persian word for garden). This is considered to be the ultimate goal and reward of deep textual study.

•     All aspects of the Kabbilistic universe include this secret dimension, which is the deepest essence, that which is innermost, enclothed within outwardly visible garments.

•     Gematria is used to penetrate those garments and peer into the secret soul of the universe.

(Introduction) Pp. xxvi-xxvii

The Partzufim (Personifications)

•     The concept of sefirot is highly abstract. Idea, so the Kabbalah personifies the 10 sefirot by giving them "faces," or "personalities," called "partzufim."

•     Arik Anpin is the "Long Face," or the "Patient One." He corresponds to the first sefirah, Keter, who is closest to the Infinite. The name Arik Anpin indicates pure compassion (rachamim), undiluted by any other qualities.

•     Abba, Father, and Imma, Mother, are personifications are of Chokhmah-wisdom and Binah-understanding. Abba and Imma form a permanent married couple who assure a continuous flow of energy that sustains and nourishes all of the worlds.

•     Ze’ir Anpin is the Small Face, or the Impatient One. Ze’ir Anpin consists of the six sefirot from Chesed to Yesod.

•     Nukva is the female, the personification Malkhut.

•     Nueva is identified with the Shekhinah, the Divine Presence in the world.

•     Ze’ir Anpin and Nueva are the male and female offspring produced by the spiritual sexual intercourse of Abba and Imma.

•     Ze’ir Anpin and Nukva, unlike their parents, are together only on the Sabbath. They are separated from each other during the weekdays, when Nukva dwells among mortal men.

•     Ze’ir Anpin and Nueva are reunited once a week, on the eve of the Sabbath, when their marriage union, as the supernal bride and groom results in new souls being created, and great blessings to flow into the world.

 

SHEILA’S COMMENT: The Lord has revealed to us that the new souls that are created, are really the renewal of the shackled Abel, and his rebirth as the regenerated Adam, or, in the New Testament, Christ Jesus.

•     The partzufim are made up of 10 sefirot, just as each of the ten sefirot is made up of 10 sefirot.

•     The partzufim previously named are called primary partzufim.

•     Each of the primary partzufim contains secondary partzufim within them.

•     Ze’ir Anpin has two secondary partzufim called Jacob and Israel.

•     Nueva has two secondary partzufim called Rachel and Leah.

•     The Malkhut of Imma has a special name, "Tevunah," Discernment.

•     The Malkhut of Abba has a special name also, Israel Sava, Grandfather Israel.

•     Therefore, Israel Sava, grandfather Israel, is associated with Tevunah, Discernment, Israel (Ze’ir Anpin) is associated with Leah (Nukva), and Jacob (Ze’ir Anpin) is associated with Rachel (Nueva).

 

(Introduction) Pp. xxxviii-xl

Lurianic Kabbalah,

 A Cosmic Drama of the Creation,

the Fall, and in the Redemption

Act 1 -- Creation: Contraction and Emanation

•     Mortal man exists in both the visible and invisible dimensions.

•     The Infinite (Eyn Sof) exists everywhere, has always existed, and has no limits of time was space.

•     The Infinite (Eyn Sof) is a single, undifferentiated unity.

•     The Infinite (Eyn Sof) is beyond the ability of the human mind to comprehend, or imagine.

•     Lurianic Kabbalah perceived as the Infinite (Eyn Sof) as a sea of light.

•     The essence of the Infinite is pure energy. He has no shape or boundary in space or in time.

•     Only the Eyn Sof. Exists prior to the creation of the worlds

•     When the Infinite desires to create, it withdraws its infinite light away from its midpoint, which creates an empty space, or an empty void.

•     This withdrawal is called Tzimtzum ( contraction).

•     The purpose of Tzimtzum is to create finite universes within boundaries and limits, which could not have occurred without this self- initiated withdrawal of the Infinite into itself.

•     Adam Kamdon is the name of the single ray of light that was projected in a straight line into the void at the center of the Infinite, that takes the form of 10 sefirot, which form a primordial human figure.

•     The light of the Infinite flows into Adam Kadmon.

•     Adam Kammon is the sole channel and filter through which energy flows from the Infinite into the finite worlds that are destined to be created in the midst of the void.

•     The light of the Infinite that flows into Adam Kammon, is emitted through the openings in his body --his ears, nose, mouth, eyes, etc.

•     The light of the Infinite that emerges from Adam Kadmon’s mouth, come out bound together, and are called, collectively, the World of Bound Lights (Akudim).

•     Ten, separated sefirot that are separated, isolated, independent points of light, emanate from the eyes of Adam Kammon, and are called, collectively, the World of Points (Nekudim).

•     Ten vessels made from the thicker aspects of the lights that form the World of Points, are created within the World of Points, to receive and contain the lights issuing from Adam Kammon.

•     Innumerable universes were formed from these initial emanations, which resulted in the four worlds of emanation, creation, formation, and action.

 

Act II -- Fall: the Breaking of the Vessels

 

GATE andIII

2. CREATION & REDEMPTION: KABBALISTIC INTERPRETATIONS OF SOME BIBLICAL TEXT

P. 102 him in - MALKHUT AND THE CREATION OF THE WORLDS:

GENESIS 2:4 AND 1:1 (pp. 102 - 108)

p. 102

•     These five partzufim of the World of Emanation are described in the Zohar in Idra Rabba and Idra Zuta, which says that the secret of the word “behibar’am” (Gen. 2:4) is: “He created them with five.”

In the day that HVYH Elohim created (behibar’am) the earth and the heavens...." Here, the b in behibar’am is interpreted literally as "with," h as five, and baram as "he created them."

Everything that was created after the World of Emanation is created from the World of Emanation, and is an aspect of these five partzufim of the World of Emanation, whether we are talking about the World of Formation, Creation, Formation, or Action.

•     The five partzufim of the World of Emanation came from the lower seven Sefirot of the Malkhut of Adam Kammon.

•     Malkhut is called the "Lower Mother." A Malkhut is also the second H in the Name HVYH.

•     The lower seven Sefirot out of the Malkhut of Adam Kammon thus became the head of all the worlds. (end of comments on p. 102)

p. 103

•     The 10 Sefirot of the World of Emanation are the clothing for the Malkhut of Adam Kammon.

•     The impurities started here. The Hebrew word translated impurities, sygim, refers to the dross that is left over when precious metals are refined, or to the traits in the bottom of a wine that, i.e., any worthless byproduct of a creative process.

•     The associated footnote says, "the term refers to the wreckage from the shattering of the vessels of the lower seven Sefirot of the World of Points, the Shells that fell down into the lowest world, Asiyah, our physical universe."

•     The doctrine of Christ differs with this statement which says that the lower seven Sefirot of the World of Points broke apart from the World of Emanation and fell down into the World of Action in, our physical universe, merely because they could not contain the intensity of the light that was poured into them.

•          The doctrine of Christ says that Adam could not maintain the integrity of his magnetic field, and was pulled to pieces (all of the single Abels), because of the negative magnetic force of the dross that came into existence when the lower seven Sefirot. of Adam Kammon’s Malkhut, penetrated into the World of Emanation.

•     QUESTION: Kabbalah says the World of Points broke apart, and that the World of Points represents the 8 kings of Edom. The doctrine of Christ says it was Adam in the garden that broke apart.

•          How does Adam in the garden compare to Adam Kammon, and how does Adam in the garden compare to the 8 kings of Edom.

•          Do the 10 Sefirot were represent Adam on infinite levels? It appears so.

•     Elohim in Genesis 1:1 is the Malkhut of Adam Kadmon. From her power, the “Heaven and Earth of the World of Emanation were created, but were not not completed from the time they began until the eighth king, Hadar, came out.

•     Heaven and earth refer to the divine male and female, Ze’ir Anpin and Nukva.

•     The 4 letters of the Name HVYH are the offspring of Adam Kadmon’s Yesod, the place where circumcision is given on the 8th day.

•     Adam Kadmon begot the white drop which is called chasadim (kindnesses) and put it with the female waters of his Malkhut, which are the red drop, also called the land of Edom. This is how the worlds were established.

•     Compassion (rachamim) is also associated with Tiferet, which stands for the 6 sephirot that are personified by Ze’ir Anpin.

•     Judgment (din) is associated with Malkhut.        

•     The World of Emanation is the result of the coupling of the Yesod and the Malkhut of Adam Kadmon.   

•     The 7 kings of Edom are the 10 sephirot of the World of Emanation, since the first sephirot, Keter, Chokhmah and Binah are treated as a single unit.            

•     The opposite qualities of compassion (rachamim) and judgment (din) are associated respectively with the HVYH and Elohim, the 2 names of God.

•     The World of Points knew only the judgment of Malkhut.

•     The World of Emanation is the reconfiguration of the World of Points , PLUS the addition of the compassion of Ze’ir Anpin.

•     Adam Kadmon’s Malkhut is the head of the World of Emanation , also called Atik Yomin.

•     The lower 7 sephirot of Malkhut penetrate into the next lower world.

•     Only the light of Malkhut’s 7 lower sephirot penetrate into the world underneath. The true essence of Malkhut’s 7 lower sephirot remains above in its place.

•     It is only the sparks of Malkhut’s kight that goes down.

•     Malkhut, who represents the Shekinah, God’s presence in the earth is referred to by the personal pronoun, I.

•     The Keter, the highest and most obscure sephirot, is called nothingness.

•     Signifying, I believe, not in existence, or non-being.

•     The line of light from the infinite ends in the World of Emanation. The light of the infinite is carried into the lower worlds within the feet of Adam Kadmon, but does not directly touch those lower worlds.

•     The heels of Adam Kadmon are enclothed within the 10 sepihirot of the World of Action.

•     Each heel is made up of 100. These are the thousand days of unholiness, because the shells are there.

•     The thousand days of unholiness signify the crown energy center of Leviathan’s timeline.

•     The # 100 of Adam Kadmon’s heel signifies the brow energy center of Adam Kadmon (Christ Jesus’s) timeline that is penetrating the World of Action , our world.

•     So we see that the brow center of Adam Kadmon is higher than the crown center of rebellious woman.

•     The light from the World of Action will be completely cleansed and purified. This is the foundation of the name Jacob (p. 106).Yod = 10 and “akov” means heel.

•     The seven sparks of the Malkhut of Adam Kadmon’s Malkhut, Adam Kadmon’s heel, descend into the World of Action, and expand there into the 10 sephirot, and become the Atik Yomin of the World of Action.

       We know this Atik as Christ Jesus, the Saviour of the world, Jacob’s foundation.

•     “By the heel of Messiah – that is, Adam Kadmon – ‘impudence will prevail.’”

•     Etz Chayyim does not quote any Scripture for the above statement. The only sense I can make out of it, since “impudence” refers to “pride,” is, “the fiery serpent (impudence) will prevail over Satan and Leviathan.” And for this statement to make sense, it would have to mean that the Abel side of the fiery serpent is prevailing over his Cain side.

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