Kabbalah Portions -I

  Kabbalah Self-study I

   Worlds of Light, how Ohr Ein Sof (the infinite divine Light) expands and creates the worlds (Olam). In tradition of Kabbalah the concept of Spiritual worlds (worlds of divine Light) is quite important. The light is perceived as spread of divine qualities and divine essence from the creator to the Creation (worlds). First world was created as a vessel of Light, that expands with divinity.

I.               Willing to receive Ohr Ein Sof – (quality of fullness with Light) – Atziluth. This world means Emanation, the light is totally filled the vessel (kli). The divine light is united with the Source-Creator. Related Sephira here is Chochma (Wisdom). Everything looks as oneness in this Olam Atziluth. Light and creator are one, inseparable, but still the created Vessel exists.

II.                 Willing to bestow Ohr Ein Sof – quality of need for emptiness – The vessel returns the received Light, as an act of need to bestow. But as the vessel does not have this ability, it simply stops to receive and pushes away the divine Light. Here is the second Spiritual world – Beriah – world of Creation. The vessel now creates the empty space inside itself. This is called “creation from nothing”. Nothing was inside infinite light – or void, empty space. Briah is the divine Throne. This world is connected with the spiritual sphere (sefira) Binah (Understanding), also Divine intellect, “Higher garden of Eden”. Here is the first created space where Archangels live since the beginning of creation – they are made of direct divine Light from the source Ein Sof. They are eternal and unchanged. The letter correspondence in Briah is “hei” in Tetragrammaton. The element here is Water, soul level – Neshamah.

III.              Olam Yetzira – Formation – willing of the vessel (worlds like cups) to bestow and to receive in the same time. This is the stage where creation received shape and form. Basic elements are formed here. This world is connected to the divine Sefirot – Chesed, Geburah, Tiferet, Netzah, Hod, Yesod. All of them have desire to receive and to give in the same time. They are called “microposopus”. Its known as the seat of emotions. In Yetzira good and evil exist as concepts and active forces to deal with. They are also measurements on the achieving personal qualities and perfection. In this world souls and angels abide, we know the world by direct communion or prayer to God, or by studying Torah. Finite and non everlasting angels live here, unlike infinite archangels in Briah. Correspondences in this world are: letter “vav” in name of Tetragrammaton. The element Air, the soul level – ruach, emotions and speech, Seraphim, “Lower garden of Eden”.

IV.              Olam Assiah – world of Action – This is the level of completeness. The creation now does not receive direct light in its Vessel from Ein Sof. The Light source is comprehended not by given senses, but with thought and intimate communion. This is spiritual level, but the Light here is again “concealed”, as the function of creation itself is to “create”. In other words –creation wants to become similar or closer to the qualities of Creator, by process of creating “worlds”. Assiah is world of sefira Malchut (Kingship). It is divided into 2 parts – spiritual world of angels – helpers of physical created creatures; and 2. physical manifestation of creation (assiah Gashmi) (our world including humans). Correspondences are: the final letter is divine name “hei” in Tertagrammaton, sefira Malchut, element Earth, soul level –Nefesh (soul garment of action), The Shechinah. Here the spiritual Assiah is ruled by Ofanim, they help humans and fight evil. The main angel here is Sandalphon. In Assiah there are 10 heavens and all the physical creations. World of actions, making and Effects. Corresponding to Pentacles in Tarot.

V.                Adam Kadmon – this is the world of human primordial Soul (or human as potential), that is still united with the creator –Ein Sof. Adam Kadmon is different from Adam ha Rishon (the physical manifestation of human and humanity). As it is still transcendental, abiding in the full light of God, it is not part of the worlds of Light. It is before creation and still emanation of God, not creation process. This is world of infinite potential, associated with sefira Keter (Crown), that stands above all Tree of Life.

( from – study on Lurianic Kabbalah, and general concepts) 

nina Lea-nour *

Kabbalah notes -II

Meditation on Hebrew letters (for example Alef, Bet).

Seder Hishtalshelut – the process and way of divine energy (Light) descending from higher worlds (planes) to the lower ones, to be manifested in the physical world.

Kabalah Maasit (Practical Qabbalah) – includes incantations of divine names, inscriptions of names on amulets. (this practices should be avoided from all individuals, who are not spiritually fit or high)

Another important text is Jewish tractate Hagigah.

Medieval scholars of Kabbalah – Nahmanides –(Ramban) 1194-1270

(famous for commentaries on Torah).

~ Bahia ben Asher (the Rabbeinu Behaye)

~ Isaac the Blind (1160- 1235)

~ Adam Rishon – the collective consciousness, soul

Sephirot ~

Sephirot (pl) form of Sephira (sg) are the ten emanations (attributes) of God. Sephirots are 10 channels of infinite divine creative life force (consciousness) thought which the concealed Divine essence is revealed to mankind.

1. Keter (Crown) – essence of divine supreme Will

2. Chohma – Wisdom (in the zone of conscious intellect)

3. Binah – Understanding (in the zone of conscious intellect)

4. Chesed – Kindness (in zone of Primary emotions)

5. Geburah – Severity (Power) – (in zone of Primary emotions)

6. Tiferet – Beauty – in the zone of Primary emotion)

7. Netzah – Victory – in the zone of secondary emotions

8. Hod – Splendor – (Surrender) – in the zone of secondary emotions

9. Yesod – Foundation – in the zone of secondary emotions

10. Malchut – Kingship – vessel to bring action of masculine

There is one additional sephira between the group of Ghohma and Binah – Daat – knowledge;

History and scholars ~

    Kabbalah is believed to have very ancient origins, from the time of Moses. It was actually revealed to him on a mount Sinai, together with the ten commandments from Elohim. Some suggest that there is connection between these commandments and 10 sephirot from tree of Life. The Idea of Kabbalah in this way is completely infused with books of Torah and Judaism.

Kabbalah started its contemporary appearance since 13^th century, when was revealed the book “Zohar” contributed to Rabbi Shimon bar Yochai. He lived in the ear after destruction of the Second Jewish temple – 70 year BC.

Ein Sof ~

Ein Sof is a central concept in Kabbalah referring to the Endless, infinite source, God creator. Its derived from Ein – nothing, no, Sof –limitation.

Ohr Ein Sof – infinite Light

In Zohar is explained how the God created the universes before the process of creation. “He was alone, without form and without resemblance of anything else. Who then can comprehend how he was before the creation?” … “But after he created the form of the Heavenly Man, He used him as a chariot wherein to descend, and he wishes to be called after his form, which is the sacred name YHWH.”

In this view Ein Sof is seen as “nameless God”, that transcend the mind and efforts to be comprehended.

Gershom Sholem explains that Ein Sof (infinite Source) is emanation of the ten sephirot. The process of creation started before the time with “Ayin” – nothing.

Then it came “Ein Sof” – endless, unlimited source

Then it came “Ohr Ein Sof” – infinite Light

Then it came the “Tzimtzum” – contraction of Light

What is Tzimtzum?

Tzumtzum explains how the worlds were created by Ein Sof. There was a contraction of the infinite Light, so that empty space occurs. In this empty space the creation could expand (the worlds) then the spiritual world was created and his physical manifestation. Free will of existing worlds was important aspect, as then the worlds started to live by “themselves” in the space-time. Olam (the world) is concealed, that means the spiritual realms are always hidden from the physical realm.

It is described that Ein Sof – infinite God – existed alone, when his will arose to create the worlds. Then he contracted himself in the center of His light. He restricted this light to fill the periphery of the central space, that became a vacuum, void, hollow space. This space was also away from the central point, where was the Ein Sof. This space was like white sheet on which to be written the new creation (olams).

After the Tzimtzum:

“He drew down from the Ohr Ein Sof (Light of infinite) a single straight line of light, from his light, surrounding the void from above to below, and it chained down descending into that void. In the space of that void, He emanated, created, formed and made the worlds.”

[ from Etz Chaim “Arizal” ] 

nina Lea-nour *