Advanced Reincarnation Class 29

Shaarai Gilgulim - Gate of Reincarnations

As taught to Rabbi Chaim Vital by Rabbi Isaac Luria and Amended by Rabbi Chaim's Son Shemuel.

Translated from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher of Blessed Memory and Completed by Rabbi Perets Aurback.

Published online with commentary by Kabbala online.com

This version will not have all of the commentary.

Please note: The publisher explains that the Study of Kabbalistic Texts usually recommends that one review the material many times until they are familiar with the vocabulary at a minimum.

Also Note: Bold Text represents the translation of the original Text. Regular text represents the commentary and explanation of the translator. Chanoch's comments will be identified separately.

Translation from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher

Summary of the Soul

Chapter 11 Section 1

Shmuel [the son of Rabbi Chaim Vital and editor of the Writings of the Ari] says: I found an essay that is a brief summary of the entire subject of gilgul, and it seems to me that it is a choice selection of everything that has been said about the subject. It contains what a person absolutely needs to know in order that he may accomplish rectification.

Here, the categories of souls are detailed. The content of this section has already been written explicitly, or it was implicit in the first sections of Chapter One; see the extensive commentary that has been included there, and especially the tables of correspondences.

There are four Worlds, and they are [nicknamed] ABY"A [Atzilut, Beriya, Yetzira, and Asiya].

Each world consists of five partzufim. They are Arich Anpin, Abba and Imma, Zeir Anpin and Nukva of Zeir Anpin.

However, there is an incongruity concerning them.

This is new information.

The souls of human beings are different than all the other aspects contained within the four worlds…

Each of the three worlds of BY"A equals one [of the three lower partzufim] of Atzilut - Imma, Zeir Anpin or Nukva. However, there are not two worlds above BY"A that replicate Abba and Arich Anpin of Atzilut because [those levels] are very hidden.

Each one of the three lower worlds is "equal" to one of the three lower partzufim of Atzilut. The two higher partzufim do not have such a correspondence. Although the Ari does not spell it out, the realm of Souls has the same incongruity. Chaya and Yechida do not enter into the body or fit into any of its vessels.

The Souls of human beings are different than all the other aspects contained within the four worlds of ABY"A because they are the secret of "You are children to the Lord your G-d…" (Deut. 14:1)

There is a deeper…connection between the Souls and the Creator than there is between the Worlds and the Creator…

There is a deeper, more immediate and more intimate connection between the Souls and the Creator than there is between the Worlds and the Creator. The relationship of the Creator to the Souls is like that of father to son. In other respects, however, the realm of the Souls is a replicate of the Worlds.

The realm of Souls is a replicate of the Worlds, in general and in particular.

The section that follows is comparable to a meditation in which the serious student should be so proficient in these categories that he can review them by heart even when he is falling asleep.

chanoch's Commentary

A student of Kabbalah needs to learn this material so that it becomes part of them. They need to know this material the same way you know the multiplication tables. This is part of who you are. The multiplication tables are not memorized they are part of who you are.

Souls from Atzilut

The souls that are from the World of Atzilut divide into five categories corresponding to the five partzufim of Atzilut.

Those that are drawn from A"A are called "Yechida". Those from Abba are called "Chaya".

Those from Imma are called "Neshama".

Those from Z"A are called "Ruach".

Those from Nukva are called "Nefesh".

They are all divisions of Atzilut.

Afterwards, come lower ones. There are those that are drawn from the world of Beriya, and they are called the "Neshama [that is] from Beriya".

Those from Yetzira are all called the "Ruach [that is] from Yetzira".

Those from Asiya are called the "Nefesh [that is] from Asiya".

Those that are drawn from Imma of Atzilut are called "Neshama of Atzilut"; those that are drawn from the World of Beriya are called "Neshama of Beriya".

In the same way, those that are drawn from Zeir Anpin of Atzilut are called the "Ruach of Atzilut"; those that are drawn from the World of Yetzira are called the "Ruach of Yetzira". Those that are drawn from Nukva of Atzilut are called the "Nefesh of Atzilut"; those that are drawn from the World of Asiya are called the "Nefesh of Asiya".

This is in general, but there are also details, as follows.

Souls from Arich Anpin of Atzilut

The souls that come from Arich Anpin of Atzilut divide into five categories:

From Keter of Arich Anpin is what is called the "Yechida of Yechida".

From its Chochma is what is called the "Chaya of Yechida".

From its Bina is what is called the "Neshama of Yechida".

From its Six Extremities is what is called the "Ruach of Yechida".

From its Malchut is what is called the "Nefesh of Yechida".

All these five categories are, in general, "Yechida".

The five aspects of Chaya that come from Abba of Atzilut divide in the very same way, and they are all called "Chaya".

It is the same with the five categories of Neshama that come from Imma, and they are all called "Neshama".

It is the same with the five categories of Ruach from Zeir Anpin, and they are all called "Ruach".

It is the same with the five categories of Nefesh from Nukva, and they are all called the "Nefesh of Atzilut".

These are all the categories of Atzilut. Now come the categories of BY"A.

Souls from the categories of BY"A

It is the same with the three worlds of BY"A, but all five divisions of each world are only equivalent to one of the partzufim of Atzilut, as already mentioned.

The Neshamas that are from Arich Anpin of Beriya are called the "Yechida of Beriya".

Those from Abba are called "Chaya".

Those from Imma are called "Neshama".

Those from Zeir Anpin are called "Ruach".

Those from Nukva of Beriya are called the "Nefesh of the Neshama [that is] from Beriya".

All these five categories that are from the five partzufim of Beriya are called the "Neshama that is from Beriya".

All five of them equal the five categories of Neshama of Atzilut.

Similarly, the souls from the five partzufim of Yetzira divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the "Ruach [that is] from Yetzira".

They are equal to the five categories of Ruach of Atzilut.

Similarly, the souls from the five partzufim of Asiya divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the "Nefesh [that is] from Asiya".

They are equal to the five categories of Nefesh of Atzilut.

We have already learned (Gate of Reincarnations 1:4) that each of these five can also be subdivided into five more. Theoretically, there is no final level of subdivision. Nevertheless, the Ari will provide specific numbers in the next section.

Before going on, it is worthwhile to summarize: The Nefesh, in general, is from Asiya. The Ruach, in general, is from Yetzira. The Neshama, in general, is from Beriya. They correspond to particular partzufim in Atzilut: Nukva, Zeir Anpin and Imma, respectively. These, in turn, are the Nefesh-Ruach-Neshama [NR"N] of Atzilut. Chaya, on the other hand, does not derive from Atzilut in general, but only from Abba of Atzilut. It is the same with Yechida, which is not ascribed here to Atzilut or to Adam Kadmon in general, but to Arich Anpin of Atzilut only.

Behold, souls have been explained in general and in particular.

chanoch's Commentary

General and particular are Kabbalistic terms that come directly from the Zohar. Here is the summary and synopsis from the Parasha Vaera section 5 that will give you a start to know what these terms mean in the language of branches:

5. GENERAL AND PARTICULAR

PORTION VAERA

SYNOPSIS:

Rabbi Yosi opens with: "And I shall take you to me as a people and I will be to you as an Elohim and you will know that I am HaShem your Elohim." Rabbi Shimon tells us that the first and most important precept is to know God in the general sense to know that there is a supernal ruler who is the master of the world and who created all the worlds, heaven and earth, and all their beings. Just as this is the beginning of the precepts, the end of them is to know Him particularly, General and Particular are Beginning and End. They are also the secret of male and female as in Zeir Anpin and Nukva. At the end of 40 years of wandering after leaving Egypt, Moses told the children of Yisrael: "Know therefore this day, and consider it in your heart that Yud Hei Vav Hei is the Elohim." This then is the particular. Rabbi Shimon says that the fear of HaShem is the beginning of knowing Him in particular. We are told next that a person should perfect the 248 limbs of the soul of the soul of man the 248 positive precepts. After he has been perfected in general he will know in particular. Rabbi Shimon turns to a discussion of the limbs, the days of the year, the Sefirot and their cures. Blessings, life and cures come down to a person only after he completes all 248 precepts. The first word of the Torah when it was given on Mount Sinai was "Anochi (I am)" which is the secret of the first precept of knowing Him in general. "For HaShem your Elohim is a consuming fire" is an allusion to the particular.

THE RELEVANCE OF THE PASSAGE:

It seems that we can in no way learn to know God until we acknowledge that He exists and that He created all the worlds, heaven and earth, and all their inhabitants. If we find it difficult to "˜know' God, to encounter Him in a particular and personal way, a reading of this passage can encourage us by bringing us back to encounter Him in general. We may softly think to ourselves about what we know of the world and its people, and what we imagine of heaven and the angels, and then remember that God made them all. This understanding will lead us to the wisdom which enables us to encounter God in the particular.

  • This is a link to the full section of the Zohar to assist you in understanding General and Particular.
  • This is a link to the full section of the Idra Rabba in the Zohar to assist you in understanding General and Particular.
  • [Commentary by Shabtai Teicher.]

    Roots and Sparks

    Chapter 11 Section 2

    This section describes the divisions of souls into Roots and Sparks, and the minimum and maximum number of roots and sparks that must go through gilgul to achieve tikun.

    All these levels of Soul that were mentioned [in the previous section] were included within Adam. Adam was composed of 248 limbs and 365 sinews, even in the aspect of Souls, and every particular that was mentioned was divided in this way.

    chanoch's Commentary

    This section is a beginning for you to realize how complex is the idea of a soul and its roots and its sparks. Your soul has 248 limbs and 365 sinews. Each of these split into even more components in which we will discover below. There is a minimum amount of soul-root-spark that will animate a body. Your soul has a Name. Each of these soul-root-sparks have a Name associated with this idea. Yet when someone dies the first question that will be asked of the soul-root-spark is what is your Name? Each soul-root-spark will be asked the same question individually. Do you begin to see the complexity in understanding Tikune and rectification? Yet it is possible to follow this with a computer once someone has a connection to their intuition since the computer of the universe keeps track of all of these levels. It also gives proof to the lies told by the modern "channel" and people who are talking to the dead. Which soul? Which root? Which spark?

    Each particular partzuf that was mentioned in the last section is a soul body of Adam. It has already been discussed in Gate of Reincarnations 3:2 that each partzuf divides into 248 limbs and 365 sinews (613).

    The Yechida of Atzilut divides into 613 limbs and sinews. Each limb or sinew is called a "Root". Similarly, each one of the aspects of Chaya, or Neshama, or Ruach, or Nefesh of Atzilut divides into 613 roots.

    Similarly, each one of the five partzufim of Beriya divide into 613 roots, and they are all called the Neshama of Beriya. It is the same with each of the five partzufim of Yetzira, and each of the five partzufim of Asiya.

    The 613 roots of each partzuf are the major Roots.

    chanoch's Commentary

    The term major as it applies to the term roots implies that there i a subcategory called a minor root. This will be revealed below. Yet we need to reinforce the complexity involved with souls-roots-sparks.

    Furthermore, it is possible that each one of these divisions divides into a greater number of particulars as a result of the sin of Adam and other creatures. It is impossible for any partzuf to have less than 613 major roots...

    All of these major roots together fragment into as many as 600,000 minor roots, as we have already learned in Gate or Reincarnations 10:1, and which the Ari will explain momentarily. The result of Adam's sin was that it became more difficult for people to achieve tikune. Therefore, more gilgulim became necessary in order to complete tikune.

    In order to clarify this subject we will begin with the example of Nukva of Asiya, and you will be able to infer from there all the others.

    Nukva of Asiya is divided into 613 limbs and sinews. They are classified as 613 major roots. It is impossible to have less.

    Each one of these roots is never less than 613 sparks, and each one of them is one whole soul. They are called "613 Major Sparks."

    It is impossible for any partzuf to have less than 613 major roots. It is also impossible that any root will have less than 613 major sparks. Thus, the minimum number of souls that must go through the process of gilgul to achieve tikune is 613 x 613 in each and every partzuf of the soul-body of Adam.

    The larger the defect that strikes the major root, the greater will be the number of minor roots that it divides into...

    Now, because of blemish they fragment into a greater number of particulars. The 613 major roots may fragment into as many as 600,000 minor roots. They cannot be more than that, but less than that is possible.

    It is also not necessary that every major root divide into the same number like each other. This is because everything depends upon the blemish.

    The larger the defect that strikes the major root, the greater will be the number of minor roots that it divides into.

    There are some major roots that divide into a thousand minor roots, and some into a hundred, etc. However, all the 613 major roots together cannot divide into more than 600,000 minor roots.

    There is a maximum number of 600,000 minor roots that are grouped in sets of various sizes. Each one of these sets is called a major root, and there are 613 major roots.

    It is the same way with each of the 613 Sparks in each and every one of the 613 major roots. Each Spark divides into a number of Sparks. There is a Major Spark that divides into a thousand Minor Sparks, and there are those that divide into a hundred, and so on. However, all the 613 Major Sparks, in their entirety, do not divide into more than 600,000 Minor Sparks.

    There are 600,000 minor sparks, and they are also grouped in sets of various sizes. Each one of these sets is called a major spark, and there are 613 major sparks in each one of the major roots.

    Each of the 613 major roots contains 613 major sparks, but these major sparks, as we have seen, fragment into as many as 600,000 minor sparks. Thus, the maximum number of sparks in each and every partzuf is 613 x 600,000.

    613 major roots can expand into a maximum of 600,000 minor roots

    the 613 major roots expands into 613 major sparks

    613 major sparks expand into a maximum of 600,000 minor sparks

    chanoch's Commentary

    Complex - overwhelming? Wait we have just begun.

    [Commentary by Shabtai Teicher.]

    Root and Spark Dynamics

    Chapter 11 Section 3

    Translation from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher

    This section is based on the previous one, but the Ari will add two new aspects: the model of dynamic development, and an explanation in detail of how it works. In addition, he will change some of the terminology that was introduced in the previous section.

    First of all, in the previous section we learned that the 613 Major Roots become by fragmentation, as a result of sin and blemish, 600,000 Minor Roots. The 600,000 Minor Roots are not subdivisions of the 613 Major Roots. Rather, the 613 are divided into smaller units. 600,000 is the maximum number that may be reached. That is what we mean when we say that the 613 Major Roots become or fragment into 600,000 Minor Roots. We will use the word fragment to describe a Major root subdividing into a Minor root.

    613 Major Roots divide into 600,000 Minor Roots

    Each one of the 613 Major Roots divides into 613 Major Sparks. In this case we mean subdivision. We will use the word divide to describe a Major Root dividing into many Major Sparks.:

    613 Major Roots divide into 613 Major Sparks

    Each and every one of the 613 Major Roots is itself composed of 613 Major Sparks. In other words, there are 613 X 613 Major Sparks

    Adam was the progenitor of all the roots and sparks

    The 613 Major Sparks divide into 600,000 Minor Sparks. Once again, here we are not talking about subdivision, but fragmentation. The 613 Major Sparks are divided into smaller units than their original division. Thus, they will constitute, without their number having changed at all, a maximum of 600,000. The 613 Major Sparks become 600,000 Minor Sparks, i.e.:

    613 Major Sparks fragment to 600,000 Minor Sparks

    In this section the Ari will switch the terminology, which will become the following:

    613 Major Roots fragment into 600,000 Major Sparks

    613 Major Roots divide into 613 Minor Roots

    613 Minor Roots fragment into 600,000 Minor Sparks

    Nevertheless, it remains the same that the first, general category of 613 Major Roots subdivides into 613 particulars. In the previous section these 613 particulars were called Majors Sparks. In this section they are called, instead, Minor Roots.

    In either case, each one of the 613 Major Roots ultimately becomes 600,000 Minor Sparks as a result of subdivision and further fragmentation. In either case, the number of Minor Sparks constituting the original partzuf, remains the same: 613 x 600,000.

    The Ari will now add new information, what is being called here "dynamic development."

    Furthermore, you need to know that all the 613 Major Roots of Nukva of Asiya fragment in the following way:

    We have been using Nukva of Asiya as an example. Since she is a partzuf, she consists of 613 Major Roots. They fragment in the following way:

    First, there is one soul, Adam, who is the progenitor of all of them and includes all of them.

    Adam was the progenitor of all the roots and sparks that were described previously, and all of them were included within him.

    Afterwards, they are all included within the 3 Patriarchs, Abraham, Isaac and Jacob. Afterwards, they are all included within the 12 Tribes. Afterwards, they divide into 70 Souls. Afterwards, these 70 Souls divide into as many as 600,000 Major Sparks.

    This dynamic development parallels the historical development of Israel

    The Ari is describing the dynamic development of one partzuf, Adam, into 600,000 Major Sparks (keeping in mind what was introduced at the beginning of this section: 613 Major Roots 600,000 Major Sparks). Since it is a partzuf, it is in the secret of 613. How does that 613 become 600,000? This is the dynamic development being described here, but it is starting with 1 because in this case there is no difference between 1 and 613. One partzuf is composed of 613 limbs and sinews. In other words, 613 = 1.

    The Ari is describing the dynamic development of one partzuf, Adam, into 600,000 Major Sparks (keeping in mind what was introduced at the beginning of this section: 613 Major Roots -- 600,000 Major Sparks). Since it is a partzuf, it is in the secret of 613. How does that 613 become 600,000? This is the dynamic development being described here, but it is starting with 1 because in this case there is no difference between 1 and 613. One partzuf is composed of 613 limbs and sinews. In other words, 613 = 1.

    The description of this dynamic development parallels the historical development of Israel as it is described in the Torah. First, the Torah tells us the story of Adam. Then it focuses upon the lives of the 3 Patriarchs. The last patriarch, Jacob, gives birth to 12 sons who are the forefathers of the 12 Tribes. When the family of Jacob descends into Egypt, they number 70 Souls (Ex.1:5). When the people of Israel are liberated from bondage, coming out from Egypt to stand at Mt. Sinai and receive the Torah, then they number 600,000. (Although this is an approximate, rounded-off number, it is the number actually recorded by the Torah in Exodus 12:37 when the count of Israel is first given, and all subsequent literature uses it.)

    In the same way, each one of the 613 Major Roots is made into a partzuf through division - that is comprised of 613 (Minor Roots). They then fragment , as has been explained, until 600,000 Minor Sparks maximum.

    Each one of the 613 Minor Roots fragments into as many as 600,000 Minor Sparks.

    See below for a diagram titled "The Heel of the Left Leg" to help understand this.

    For example, Adam contained all the 613 Major Roots of the entire partzuf of Nukva of Asiya. The left shoulder of Adam is one Major Root, and it is a whole partzuf.

    The left shoulder of Adam is one of the 613 Major Roots of Adam. It is a whole partzuf. In itself it consists of 613 limbs and sinews. The left shoulder is the partzuf, or Root, called "Kayin", Hebrew for "Cain".

    According to what was written in the introduction to this section, each Major Root subdivides into 613 Minor Roots. Thus, the Major Root of Kayin should subdivide into 613 Minor Roots. However, note the number that the author teaches now.

    It (the left shoulder) divides into no more than 70 Minor Roots.

    When the Ari uses the system of dynamic development, he does not start with the number 613. He does not say that one Major Root such as the left shoulder subdivides into 613 Minor Roots, although that would be an accurate statement. However, when he uses the system of dynamic development, the number 613 is equivalent to 1, to one whole partzuf. In this case the left shoulder of Adam, which is one of the Major Roots subdivides into 613 limbs or 1 partzuf -- 3 Patriarchs -- 12 Tribes -- 70 Souls. Thus, each one of the 613 Major Roots subdivides into 70 Minor Roots, and they are the 70 particular Souls of the Minor Root.

    He does not go on to say that it fragments into 600,000 because on that level it is no longer called "Root", but "Spark".

    chanoch's Commentary

    The above comment by the translator and commentator confuses the language. He is hinting that the 70 minor roots have up to 600,000 sparks within them. This is not said by the ARIzal.

    These 70 (Minor) Roots comprise the 613 limbs and sinews of this partzuf.

    This one Major Root has 3 Patriarchs that include all of it, and then 12 Tribes, and then 70 Souls into 600,000 Minor Sparks.

    These 70 Minor Roots comprise the 613 limbs and sinews of the one partzuf that is the left shoulder of Adam. The 613 limbs and sinews do not subdivide into the 70 Minor Roots. They are merely reorganized into these 70 sets.

    All these 70 Minor Roots fragment () into 600,000 Minor Sparks.

    They do not subdivide into 600,000 each. The 70 become fragment into 600,000, but their name changes from Root to Spark.

    Kayin consists of this one Major Root that includes 70 Minor Roots comprised of 600,000 Minor Sparks. He is just like Adam (in the following respect). This one Major Root (called "Kayin") has 3 Patriarchs that include all of it, and then 12 Tribes, and then 70 Souls. Afterwards, they fragment into 600,000 Minor Sparks.

    Diagram of Major Root becoming Minor Sparks

    1 Soul includes

    3 Patriarchs includes

    12 Tribesincludes

    70 Minor Soulsincludes

    600,00 Minor Sparks

    Thus, the partzuf of Adam contained 613 limbs and sinews. One of them was the Left Shoulder, which is the Major Root called Kayin. It is one of the 613 subdivisions of the Nukva of Asiya of Adam. This Major Root, Kayin, subdivided into 70 Minor Roots, which further fragmented into 600,000 Minor Sparks.

    The Ari will now go on to explain the second new aspect of this section. How do the 70 Minor Roots become 600,000 Minor Sparks?

    Now, I will explain the fragmentation of the 70 Minor Roots. It has already been made clear that all of them together fragment into 600,000 Minor Sparks.

    Each one of the 70 Minor Roots contains 613 internal sparks and an unspecified number of external sparks

    Note how the Ari uses the phrase that "all of them together" divide into 600,000 Minor Sparks. They do not subdivide into that number, but all of them together are reorganized into that larger number.

    However, each Root among them is not necessarily an equal number of Sparks as any of the other ones.

    Each one of the 70 Minor Roots has an average of 8,571 Minor Sparks. But this number is an average. Some of the 70 Minor Roots have more; and some of the 70 have less. All together they equal a maximum of 600,000.

    The only thing concerning them that is equivalent is the following. Each one of the (70) Roots divides into 613 Sparks that are internal and essential.

    Of the average 8,571 there are 613 Sparks that are internal and essential. Each one of the 70 Minor Roots contains 613 internal and essential Sparks, no matter what the actual number of Sparks are contained by that Root.

    These are the Torah scholars in this Root.

    Developing around them are the branches, who are the householders and masses. These are without any specific number.

    The 70 Minor Roots can become a maximum of 600,000 Minor Sparks. We will review the Ari's description of how it happens.

    One Major Root has subdivided into 70 Minor Roots. Each one of the 70 Minor Roots contains 613 internal sparks and an unspecified number of external sparks. The internal sparks are the saints, scholars and students of wisdom of the root; the external sparks are the masses - the farmers, merchants and householders of the root.

    All of these Sparks all together, the internal ones and the external ones, of all the 70 Minor Roots all together, equal 600,000 maximum.

    Diagram of Root and Sparks

    Roots-----------------------------------------------------------------------------Sparks

    1 Partzuf of Adam HaRishon includes

    613 Major Roots includes

    3 Patriarchs includes

    12 Tribes includes

    70 Souls Fragments------------------------------------------600,000 Major Sparks

    1 Partzuf of Adam HaRishon with 613 Major Roots Fragments into 1 Partzuf of Kayn which is the left shoulder of Adam HaRishon with 613 Minor Roots

    Kayn's 613 Minor Rootsincludes

    3 Patriarchs includes

    12 Tribes includes

    70 Souls Fragments-----------------------------------------600,000 Minor Sparks

    In the left-hand column of the accompanying table you see the 613 limbs and sinews that comprise one of the Minor Roots of the left shoulder of Adam (or any other one of the Minor Roots). These 613 are the talmedei chachamim, the "students of wisdom" of the Root. Each one of these develops an indefinite amount of branch sparks. These are the masses of the Root. All together, in all the 70 Minor Roots, there are not more than 600,000 sparks.

    Thus, each Major Root in Adam has subdivided into 613 (one partzuf) according to one way of looking at it, into 70 Minor Roots according to another way of looking at it, and finally into 600,000 Minor Sparks. None of these viewpoints is contradictory.

    The left shoulder is one Major Root of Adam, and it is called Kayin. One of the 70 Minor Roots of this limb is the Heel of the Left Leg of the general partzuf that is the Root of Kayin. In this Minor Root (the Heel of the Left Leg) there are 613 Sparks. All of these are students of wisdom.

    In Chapter 38 the Ari will identify some of these 613 internal sparks of the Heel of the Left Leg of the Left Shoulder of Nukva of Asiya of Adam.

    In general, all other human souls develop out from the 613 internal, essential sparks, as shown in the table.

    All the other Sparks of human souls develop around them. These are those that do mitzvot, the merchants and the peasants. Of these there are no specific number. The only requirement is that all the Sparks of these 70 Minor Roots that comprise this one Major Root not exceed the number of 600,000 Minor Sparks.

    This diagram was not left in place where the order of the kabbalaonline website put it due to the fact that the diagram has terms that are not defined or even mentioned until the end of the Section.

    Diagram of the Heel of the Left Leg of the Left Shoulder called Kayn

    The heel of the left leg is one of the 70 minor roots of the left shoulder called Kayn

    The heel of the left legdivides into 613 sets of sparks.

    Talmeidei Chachamim----------------------------------------Masses-Merchants-Farmers-Householders

    1-----------------------------------------------------------Unknown Number not to exceed 600,000 together

    2-----------------------------------------------------------Unknown Number not to exceed 600,000 together

    3-----------------------------------------------------------Unknown Number not to exceed 600,000 together

    =----------------------------------------------------------Unknown Number not to exceed 600,000 together

    =----------------------------------------------------------Unknown Number not to exceed 600,000 together

    611-------------------------------------------------------Unknown Number not to exceed 600,000 together

    612-------------------------------------------------------Unknown Number not to exceed 600,000 together

    613-------------------------------------------------------Unknown Number not to exceed 600,000 together

    316 Internal Sparks---------------------------------Varying Number of External Sparks Fragments from the 613 Talmeidei Chachamim

    Total Number of Internal and External Sparks for all 70 Minor Roots is 600,000. This may be less.

    [Commentary by Shabtai Teicher.]

    Flesh, Tendons, and Bones

    Chapter 11 Section 4

    Translation from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher

    The model described in the previous sections exists on three parallel levels at the same time: Flesh, Giddim and Bones.

    You should also know that every limb is composed of Flesh, Giddim and Bones.

    These giddim (tendons) of the limbs are not the same as the 365 giddim (sinews).

    The Hebrew word "giddim" is normally translated as "tendons" or "sinews." Elsewhere we have always translated it as "sinews," and that is probably the best translation for the intention of the Ari. However, here we have preferred to leave "giddim" without translation to emphasize the distinction between the two different concepts of giddim that will be explained now.

    First, there is the Flesh. Above them are the Giddim. Above them are the Bones…

    chanoch's Commentary

    A better way to perceive the word "above" is to see first there is flesh the next internal aspect is the Giddim and the most internal is the bones.

    In every partzuf there are 248 limbs and 365 sinews - giddim. Sometimes we refer to them, in short, as 613 limbs. The giddim-tendons under discussion here, however, refer to an intermediate level of the body structure situated between the flesh, which is external to it, and the bones, or (more specifically) the bone marrow, which is internal to it. Together they comprise three separate, parallel, congruent and equal partzufim. The only difference between them is that one is more internal, and the other is more external.

    chanoch's Commentary

    The above paragraph is a good example of how the terms that are used in Kabbalah as the Language of Branches is not the same as the everyday meaning of these terms.

    Consequently, the 613 sparks, who are the students of wisdom of this Heel (of the Left Leg of the Left Shoulder) consist of three divisions. These are, as already mentioned, the Flesh, Giddim and Bones.

    It is the same for the other [external] sparks who are the active people, as explained previously. They divide into the same three divisions.

    It is interesting to note the term the Ari uses here to describe the external sparks. They are the "active people." Similarly, in the last section he called them "those that do mitzvot." These terms are in opposition to the students of the wise, the scholars and saints, who are seen as more sedentary and contemplative, whose accomplishments are in the realm of the mind more than that of action and deeds.

    Nevertheless, it seems obvious that these terms are relative and not absolute. The Torah scholars certainly perform mitzvot and act in the world when they must, but the center of gravity for them is more in the mind than in action. Similarly, the householders, merchants, farmers and all the other masses certainly have intellectual accomplishments. Furthermore, since the time of the Baal Shem Tov, and even before that, it is not uncommon for the Torah scholars and saints to be hidden among the common people.

    Their order is as follows. First, there is the Flesh. Above them are the Giddim. Above them are the Bones, because of the marrow that is within them as opposed to the hard substance that comprises the bones themselves.

    The Ari always calls the marrow of the bones "mo'ach"or "mochin." These are the "brains," equivalent to the Light, the internal and highest part of every partzuf. See Chapter One and Appendix 42:1.

    chanoch's Commentary

    There is no appendix 42:1 on the kabbalaonline website.

    Thus, the partzuf of Nukva of Asiya has been explained. It was entirely included within Adam. You can infer from it all other particulars, even [as far] as Arich Anpin of Atzilut.

    In the previous section it was stated that Adam is the partzuf of Nukva of Asiya. Here it is stated explicitly that Nukva of Asiya is one of the partzufim of Adam! It should be obvious to students by now that these are one and the same. Adam is a composite of the partzufim, and each partzuf is in the image of Adam.

    chanoch's Commentary

    Why is the outside of the bone not included in this discussion. What is it? Is it a Klipah? It acts as a shell protecting the Marrow. What does the marrow produce? It produces both the white and red cells. The white cells according to the Kabbalists is the location of the Nefesh level of soul.

    The outer part of the bones also provide the structure to support the body to stand upright. I said the above paragraph so that you would consider alternatives to the words you are reading. i want my students to think for themselves and not just accept what they read and become an effect of the authors.

    [Commentary by Shabtai Teicher.]

    Specific and General Connections

    Chapter 11 Section 5

    Translation from Sha'ar Hagilgulim by Yitzchok bar Chaim; commentary by Shabtai Teicher

    There are two types of interconnectedness between the souls that the Ari calls "specific" and "general." First he will explain specific interconnectedness, then general. We will call them "vertical" and "horizontal" respectively.

    Now we will explain the connections of a person's soul in all the worlds, and this is according to what the Sages said about the verse, "Where were you when I founded the earth…?" (Job 38:4)

    This verse was first expounded in Chapter 3:2. Its relationship to the material that is being described here will be explained later on. Meanwhile, the Ari is continuing from where he left off in the last section.

    There is a soul that is a spark from one of the sparks of the Left Heel, which is one Minor Root of the 70 Minor Roots in the Major Root that is the Left Shoulder of the partzuf of Adam Harishon from Nukva of Asiya.

    Details pinpointing a site somewhere in the supernal worlds of the ethereal realms are often called by modern kabbalists addresses…

    To fully understand the following, one should understand the previous chapters. These long lists of details pinpointing a site somewhere in the supernal worlds of the ethereal realms are often called by modern kabbalists "addresses". The long addresses of pages or sites on the internet, which may be more familiar to the modern reader, may be compared to them.

    The person's soul (that is from that place in Nukva of Asiya) will also be connected to the same place in the partzuf of Zeir Anpin of Asiya, and in Imma of Asiya, and so on, until the Highest Height, which is the Heel of the Left Leg, one of the Minor Roots of the 70 Minor Roots of the Major Root that is the Left Shoulder of Arich Anpin of Atzilut.

    The only difference between this address and the address first given above in the previous paragraph is as follows. The first address was a specific place (a spark of the Left Heel of the Left Shoulder) in Nukva of Asiya. In the Highest Height the address is the same specific place, but in Arich Anpin of Atzilut.

    "Highest Height" is a term denoting the highest place beyond which we do not specify any more details. For example, in Kavanot it usually refers to the highest place in Adam Kadmon (A"b - S"ag of A"K). Here, however, it refers to Arich Anpin of Atzilut.

    All these sections are called "one soul."

    This specific aspect, the Left Heel of the Left Shoulder, in each partzuf in each world makes one soul. The specifics for the world of Atzilut (from top to bottom) are as follows.

    This is for the world of Atzilut. It is exactly the same for the levels of Nefesh, Ruach and Neshama from the lower three worlds of Beriya, Yetzira and Asiya. If one would "extract", so to speak, all the specific aspects and put them together to form "one soul", then they would constitute one partzuf. The aspects from the world of Asiya would be the lowest part of the partzuf, for example, the legs. The aspects of Yetzira would constitute a higher place in the partzuf, and so on, until the Yechida of Arich Anpin of Atzilut, which would be the top of the crown of the head. All together they constitute one partzuf and one soul. At the same time each one is the left heel of the left shoulder of the specific partzuf of Adam to which it corresponds.

    This person ascends and takes his portion from all of them, from the end to the head. First, he takes his portion - the Heel etc. - of Nukva of Asiya, which is called the Nefesh of the Nefesh. Then he ascends and takes [the next portion] until he takes his portion in Arich Anpin of Asiya, in its aspect of Heel, etc. Then all the parts of his Nefesh from the world of Asiya are complete.

    His portion, obviously, is always the Heel of the Left Shoulder of the partzuf of each level in each world.

    It is the same with his Ruach, which is from Yetzira, and so on, until he ascends to take his portion in the Heel…of Arich Anpin of Atzilut. Then his Yechida from the world of Atzilut is completed and all the parts of his soul are finished.

    This is the "minute detail" concerning the connection of a person's soul.

    This is specific interconnectedness. The entire partzuf of the Left Heel of the Left Shoulder consists of that specific place on each level of the vertical hierarchy from the bottom of Asiya to the top of Atzilut. That is why we have called it "vertical". The Ari has called it here "minute detail".

    They are called one soul because they are close to each other…

    (There are, by the way, three major schools of thought that emanate from the teachings of the Holy Ari. They are the schools of the Baal Shem Tov, the Vilna Gaon, and the Rashash (Rabbi Sar Shalom Mizrachi). The latter founded the Sephardic school of meditative prayer, called "Kavanot". It is also called the system of "pertai peratim" - the Hebrew phrase used here that has been translated as "minute detail.")

    chanoch's Commentary

    i do not know why this information is included here. Also, i think it is not complete. There are actually 4 major schools and the Rashash is a subset of the Chaim Luzatto school which is not included. This is my opinion.

    However, there is another general aspect.

    The general aspect concerns the other soul-sparks from the specific Minor Root. In the case that the Ari has been discussing in this chapter, it is the Left Heel. All the sparks of the Left Heel that are situated nearby to each other in a cluster are one of the Minor Roots of the Left Shoulder. Thus, all the sparks of the Left Heel, together, form one partzuf, or one soul, as the Ari will now explain.

    It has been explained that the soul of a person is only the specific, detailed Nefesh.

    It is not the intention of the Ari here to exclude Ruach, Neshama, etc. Rather, he wants to say that "one soul" consists of exactly the same, specific detailed place in all the worlds, as has been explained beforehand.

    Nevertheless, in general, all the individual soul-sparks constituting the Heel of the partzuf of the Major Root called "Kayin" [Hebrew for "Cain"], which is the Left Shoulder of Adam, all together are called one, entire Major Soul. As mentioned previously, there are 613 major souls in each of the Major Roots, and this entire Heel is one of the 613 major souls in the Root of the Left Shoulder that is one Major Root.

    In other words, all the sparks in the Left Heel of the Left Shoulder are also called "one soul." This is in general. They are called "one soul" because they are close to each other, and together they constitute one partzuf.

    In the case of minute detail that was discussed previously, one soul, or partzuf, was formed because the specifics occupied the exact same position in each of the hierarchical, "vertical" levels of soul. The relationship here, on the other hand, may be called "horizontal." It is based on proximity and position within the same partzuf.

    The advantage of specifying this will be explained later on.

    [Commentary by Shabtai Teicher.]