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.
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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
Having spoken about the punishment of the souls of the evil, we will now discuss the reward for the souls of the righteous. In doing so, we will explain a distinction that the Sages often make, sometimes saying that a certain type of person has a "portion in the world-to-come," or that he is a "ben olam haba" [son of the world-to-come], or he is "ready for life in the world-to-come."
There are three categories with respect to a tzadik gamur...
The reason for the nuances is as follows: There are three categories with respect to a tzadik gamur [completely righteous person] who leaves this world and does not require any punishment. The first is that from the moment he dies he ascends in the secret of 'M"N elayin' [upper awakening] through the yesod of Imma Elai/binah - which is called olam habah. This causes the upper unification, bringing Abba and Imma together. And so this group is called benei olam habah. In other words, he is like Zeir Anpin, who is called ben [a son of] Imma Elai, who ascends in the secret of M"N as high as Abba and Imma, and causes them to unite. Likewise, a righteous person is called a ben olam habah - that is of Imma Elai, since he causes a unification above.
We are not talking about actual punishment. We are talking about someone who leaves this world having divested themselves of all connection to physicality. This is very rare. This person has completed his Tikune as well as typically learned all about the unification(s) available from the Hebrew Letters.
This world of seven directions is made in seven days, an expression of the seven sefirot. (Zohar I Bereishit) Death transports to a revealed connection to steps above. The first rung is Imma. Yesod is the connecting part of each partzuf. So the soul ascends above through yesod Imma. Alive, one makes unifications in Zu"N. In death they are replaced by Abba/Imma.
The four directions, in addition to up, down, and middle are the 7 directions. The Sabbath is the middle point of time.
The partzufim are the source of the family order. The maternal aspects, Abba and Imma, are aroused by Zu"N their children to unite and provide sustenance. In death, the soul accomplishes the same thing. Inclusion in this ethereal plateau is delightful.
With all respect to Rabbi Auerback, the middle point is the desire to receive. This is taught by Rabbi Ashlag. the Shabbat is a tool not a desire to receive. In death there is no connection between the soul and activating Abba and Imma. These are activated only by the living, in my understanding.
The second group is not as great as the first one. It is composed of righteous people who are not fitting to ascend by themselves and cause a unification between Abba and Imma. Rather, they must combine with a soul more righteous than their own and in this way cause a unification above. It was to this group that the Sages referred when they wrote, "Every Jew has a portion in the world-to-come". (Sanhedrin 91a)
This is why we are told to connect to a Tzadik while alive. This way if we do not elevate ourselves this Tzadik will assist us.
...all Jews, even if they do not become completely righteous, at least have a 'portion'...
In other words, all Jews, even if they do not become completely righteous, at least have a 'portion' and can unite with the rest of the souls to ascend and cause a unification in the upper world-to-come. They are not however, individually benei olam haba, that is like a 'ben-bayit' [son of the house] who can enter his father’s house on his own.
To clarify the language the Benei Olam Haba is a Ben Bayit. He is able to go directly to Binah which is the world that is coming.
The key to ascent to this level depends upon mesirut nefesh [complete giving of oneself]. And so the Shema prayer, the basic declaration of faith in mesirut nefesh, also causes Abba/Imma pairing. (Shaar HaKavanot Kriyat Shema) Even those that always serve G-d cannot rise to this height unless they are completely devoted.
This is one of the Kavenot one is taught to have when one says the Shema. The complete giving of oneself means that one is willing to die Kiddush HaShem. We are taught to have the Kavenah that we are willing to die in each of the 4 types of deaths.
The third group is the highest of the three, referred to by the words "ready for life in the world-to-come". This is the level of the world-to-come which does not occur immediately after death, rather in a future time of which it says, "the light of the moon will be like that of the sun" (Isaiah 30:26). At that time, Abba and Imma will rise to Arich Anpin once again, just as they [were stationed] at the time of creation.
G-d first made each level in its fitting place. Subsequently, He specifically caused each one to fall a notch down in order to create a job for man to do. "Descent is for ascent." (Baal Shem Tov) When everything returns to its source through the deeds of man, it is not just a restoration to the original state. The universe is upgraded and all levels step up rungs.
When everything is in Keter then we are close to if not actually in the Ain Sof. This is where we all eventually go. This statement by the ARIzal's teaching that the third group is teh highest is incorrect. It is one of those teachings that are meant to confuse so that only the truly worthy will learn what is being taught. This is my opinion. Thus the three levels are Benei Olam HaBah, Tzadik Gamur, and Tzadik. Tzadik Gamur can enter the world that is coming by attaching himself to a Benai Olam HaBah and a Tzadik will return to the world in a reincarnation.
Any time an ibur is repeated it is in order to renew the mochin [mentality]. Doing so provides the ability to cause the light of the moon to become like that of the sun, the latter being Zeir Anpin and the former Nukva.
The sun and moon are a reflection in the physical of the partzufim Zeir Anpin and Nukva.
The sun and moon are a reflection in the physical of the partzufim Zeir Anpin and Nukva. Just as the sun's light unites with the moon every night to make it shine, so does Zeir Anpin unite with Nukva to make it shine forth the light of G-d-consciousness and a flow of sustenance to the world.
The Rabbis teach that at first the moon's light was equal to the sun. (Chulin) It was diminished. Scripture tells that it will be restored in time to come to its original status.
It is outside the context of this discussion to explain what this means in terms of the actual physical reality. In the spiritual roots, this means that the manifestation of Divinity in the lower realms, represented by the lunar/receiving aspect, was equal to the manifestation in the upper/giving realms. God purposely diminished the lower aspect in order to set the stage for man's free will. The lunar/nocturnal aspect lacks light, leaving unclear sight. This whole, lower world is as night (Talmud) - the truth is unclear.
But it was never meant to so remain. Each generation has its part in filling the moon's light – revealing Divinity in the world. The sum total of the work of all generations will result in a replenishing of the moon – an equating of the manifestation of G-dliness below to above.
In this state, super-consciousness will prevail and everyone will know G-d. This is one way of describing the utopian state of the world-to-come.
“And they will all know Me – from small to large.” (Hagiga)
Rabbi Auerback is teaching that the growth of the moon to the level of the sun is a metaphor. i expect it will be much more.
The mochin are coined 'life of the world-to-come', since they are the source of its existence. They are [also] called 'chayei hamelech' [life of the King]. In the secret of what the Sages say, "All those who wear tefilin live [real life], as it says (Brachot): "G-d, concerning them [You said], 'They will live'." (Isaiah 38:16) For, they [draw from chochma,] the life source that flows to the world-to-come, which is Imma. (Shaar HaKavanot Tefilin) Therefore, anyone who is fitting to ascend in the secret of M"N to Arich Anpin and cause a unification there for the sake of the mochin of Imma is called 'one who is ready for the world to-come'.
The secret of Mayim Nukvim is actions in the physical world. The example being used is the laying of Tefilin. Actually any Mitzvah is a Mayim Nukvim and one who does a Mizvah wiill live in this context. Of course we must do this Mitzvah in a perfect way which includes all parts of the Mitzvah.
As mentioned, one must have mesirut nefesh in order to be fit to rise so high.
[Samuel] was afraid of the great day of judgment in the future.
Now you can understand what Samuel the prophet meant when he said, "Why did you disturb me, to raise me up?" (Samuel I 28:15): He was afraid of the great day of judgment in the future. Even though he already knew that he was a ben olam habah, still he was in doubt as to whether he was already on the level of being fit for life in the world-to-come.
There is also a fourth group referred to in Sanhedrin in the chapter Chailek of "those who have no portion in the world-to-come: Three kings and four laymen etc." In other words, even though they were punished, they still don’t manage to make it to the lowest group of those who have a portion in the world-to-come after death - even with the help of other souls. These souls will not be able to ascend at all to the world-to-come to cause M"N through a unification of Abba and Imma. Rather, they will be forced to remain below in the secret of M"N on the level of the malchus/Nukva of Zeir Anpin only.
In my opinion these are the people that the Prophets describe as studying Torah even after Mashiach arrives. This is because they did not do so prior to Mashiach and they still have aspects to grow to a higher level. This takes a great explanation and will require a number of classes to explain the full concept of Mashiach. They do not miss the boat as it says in the next paragraph but they will need to catch up to those who did make themselves busy with the Torah.
They, so, miss the boat and remain on the present level of this world.
[Translation and commentary by Perets Auerbach.]
I have decided to discuss a topic from my teacher regarding the mountains, valleys, and streams that G-d created in this world:
Just as the upper land, which is the malchut, is divided into seven sections, which is why it is called Bat Sheva [daughter of seven], so the lower land is divided into seven different continents, as is known. Nothing happens in the land below that is not the result of [the actions of] a heavenly minister above, [who is] appointed over it.
When the world was created it started with one continent and then this one migrated into its current seven continents. This has been taught in Torah from the time of Adam. It is now being taught by the science of geology.
...each of the large mountains and hills of the land have ministers assigned to them.
Thus, each of the large mountains and hills of the land have ministers assigned to them. Depending upon the height of one mountain over another, relatively-speaking, that is how much higher its minister is than the one for the lower mountain.
This is a metaphor since we do not know what the difference in physical height represents spiritually.
Furthermore, each day these mountains either increase or decrease in size, though it may not be noticeable to man. It is as the Sages say regarding the Land of Israel, that it was once four hundred parsot, but it shook and shrank. (Gittin 57a)
A parsa is approximately four kilometers. According to this, the Land of Israel would be about half the size of America.
In the Parasha of Ekev the land of Israel is referred to as approximately this size. It stretches from the Euphrates River to the Mediterranean Sea and from the Nile to the mountains in the north of Lebanon. Today the energy of Israel does not include these areas but in the future these areas will become the same spiritual energy as the Land of Israel today. That is my opinion.
There are some mountains that increase in size and become stronger, as result of the power of the Heavenly minister over it. Sometimes the heavenly minister is eliminated, and so the mountain to which it was assigned will also disappear by joining to another mountain to which it is attached. It will then no longer be recognizable on its own.
Sometimes, they remove part of his rulership from him and divide his dominion, giving half to another minister. The result is a split in the mountain itself. Occasionally, we see large rocks that have been split into two equal halves, with no residual rocks to be found.
...there is no spring on the lower land that does not have a corresponding light in the upper land.
Springs correspond to the level of the springs of M"N in the upper land of malchut, which ascend from the depths to above on the face of the land. However, the rain that falls is the level of M"D, and so you find that there is no spring on the lower land that does not have a corresponding light in the upper land.
M"N is the upward flow of sparks from malchut to the sefirot above, which brings them to unify. It is so represented by the flow of water from the hidden great abyss in the earth to the surface. Whereas M"D is that which reciprocally flows downward to bring blessing to the lower worlds. It is so likened to rain.
M"N ascends from malchut to Zeir Anpin the entire lifetime of the stream. When a stream or well closes and dries up, so too does the source above, and M"N no longer ascends. Sometimes, we see that a stream is renewed producing water from a new source. This reveals that a light above has been renewed, or that a soul has caused M"N to ascend from malchut to Zeir Anpin.
There is also a minister appointed over each tree below, and when it is terminated the tree dries up. Not only this, but every time a leaf falls from the tree, the minister above is accordingly weakened. From what we have just written you will be able to understand many wondrous things.
This revelation prompts the awareness to a whole new perspective on reality: Everything that happens before our eyes is the result of and actually a lower expression of what happens above. It so being, one can expand their operational mode to new vistas.
This whole section has taught you true cause and effect and that HaShem is actually an excellent micro - manager. The falling of a leaf is meaningful to you if you see it. There are many other secrets revealed in this section. Please contemplate these teachings.
[Translation and commentary by Perets Auerbach.]
Chapter 26 Section 1
There is no soul in the entire world, heaven forfend, that does not have at least one garment to wear in this world. The concept of [spiritual] apparel…
Rabbi Shneur Zalman explains the need for clothes in the afterlife. (Likutei Torah Baal HaTanya) The reward and delight of the world-to-come comes from the splendor of the Shechina that shines to the person. It is too bright for even the soul to bear. Just as physical garb protects from sunburn, so does spiritual garb shield from 'soul-burn'. The celestial garments serve as an intermediary buffer conduit to transmit the light to the self. The nature of the garments determines the nature of the transmission. Simple clothes grant simple lights of ideas. Psychedelic cloths afford kaleidoscope lights of concepts...
"And Avrohom was aged, having come in years, and God blessed Avrohom with everything." (Gen. 24:1) The sum total of the days of a person form for him his garment in the next world. (Zohar I Vayeira) According to how one lived his life, so is his attire. If he did not use a day properly, the part of the clothing formed by that day is defective. It could come out as a tear or a snag...
The above two paragraphs come from the Tanya's explanation for spiritual garments. The Zohar does tell us that our actions within the frame of a particular day of our lives does show as an incomplete garment. What does this mean? In other stories of the ARIzal and the Hasidic Masters it indicates that the clothes that one wears on Shabbat is what will be the clothes that one will wear in the world that is coming. What does this mean? How are we to understand and reconcile all of these messages from different Tzadikim? Here is my understanding:
We wear clothes to conceal and to protect our desire to receive while it is not fully corrected. As we correct a part of the body we will provide a "piece of clothing" for that part of the body. When we are fully corrected we will have the appropriate dress for the world that we inhabit until we go to the next level of consciousness where we will receive a protection or a concealment that is necessary for us in that world. The design of these clothes will be what is appropriate for our desires and the essence of that world / dimension that we are visiting or inhabiting.
…is hinted to in the Zohar in the portion Mishpatim in the words of Rav Yabba on the verse, "He must not diminish her clothing" (Ex. 21:10) and, "Seeing that "bigdo" [in Hebrew, 'he rebelled'; also can be translated, 'his garment'] against her." (ibid 21:8)
On the simple level, this section of the Torah deals with the laws of slaves. Kabbalistically, it is talking about the slavery of souls in their gilgulim, as we saw in Chapter Twenty.
The owner of a maid-servant is expected to take her as a wife upon maturity. If he is not willing to do this for her, it is figuratively called 'rebelling' against her. The word that the Torah chooses to express this through is "bigdo", also meaning "his garment" - hinting to the spirit-clothes that are affected by ones choices in life. They may dictate that the soul return in incarnation.
Now we will explain this concept of clothing for the soul. All that happened to Joseph with the wife of his master Potiphar, (Gen. 39:7-12) which caused him to lose ten drops of seed from between his finger nails, as it says, "the fingers of his hand spread." (Sota 36b) also happened to the supernal Joseph, which is the sefira of yesod. Hence, ten drops and sparks of holy souls left the supernal yesod, which is male, and were not received by the supernal female womb - instead taken by the kelipot.
The patriarchs and matriarchs are not just founding fathers. They are real meta-physical archetypes for their children to draw energy from. Their accomplishments elevated them to embody these levels, and the partzufim are called after them. The soul of Joseph comes from the sefira of yesod. He therefore was tested in his life in yesod-oriented issues. Because he withstood these tests, he merited to embody this level.
According to the Talmud, (Ibid) the result of Joseph ’s refusal to the wife of Potiphar still resulted in a minor defect of some type of involuntary emission - from his nails.
A man below is not allowed to ejaculate except inside of the female. (Yorah Daiah, Zohar I Breishit) If not, it causes a corresponding emission above without a union of the male/female coupling of the partzufim. This causes the sparks rooted in his seed to fall into the sitra achra.
I have already mentioned how many levels of partzufim there are above that depend upon Zeir Anpin and how each has a yesod aspect. Thus, from every level of yesod, sparks and souls went to waste and were taken by the kelipot - the yesod of each one alluding to Joseph. There are five [principle] levels of zivugim [pairs] above, and sparks went out from the yesod of each one.
This is the order according to their level:
At different times of the day, at different times of the week, partzufim line up in specific orders of pairs called zivugim. The nature of the particular pairing will determine the nature of the particular policy through which the world is run at that time. Whether one predominantly of mercy or judgment, leniency or stringency...
In general, the female partzufim process and actualize the flow they receive from the male partzufim. They as if conceive and give birth to certain types of light and energy, creating various flows and opportunities that are in turn given to the realms beneath.
The coming lesson will elaborate the specifics of how this works.
In Leviticus Chapter 18 and Chapter 20 there are many sexual relationships described between family members. These are referring to these partzufim relationships not the physical family relationships. The study of Astrology gives us the answers as to when these times are proscribed and when these relationships of the Sefirot are not referred to as the specific negative family relationships.
One also needs to realize that what the ARI said above relates to our Astrological Influences as well. Thus the terms clothing also relates to astrological influences which changes each instant in a very orderly manner. This is a great secret and i hope to teach this subject during the next year if there is interest. One will find that Hebrew Astrology is very different than Western, Eastern, or Vedic Astrology since it is the seed level of these arts. Hebrew Astrology is a science when understood properly which to my knowledge is only being utilized by very few Kabbalists. Most Kabbalistic students of Kabbalah learn from the other Arts of Astrology and then modify this teaching by what they learn from the Kabbalah. Thus they get corrupted results.
[Translation and commentary by Perets Auerbach.]
Chapter 26 Section 2
ZIVUG 1: This is Zeir Anpin which is called Israel, and its female counterpart is called Rachel. The time for this zivug is [during the] musaf [prayer] on Shabbat, at which time Rachel, [who is usually only up to the chest of] Zeir Anpin, grows to equal his full size, and a zivug is able to occur with the real yesod.
Musaf means addition. Previously the Ari mentioned 'additional Shabbat' with regard to time immediately before and after Shabbat; this time has less sanctity than Shabbat proper. The concept of kedusha of the additional musaf prayer on Shabbat itself is greater than the rest of Shabbat. Israel and Rachel, the highest coupling, pair at that time.
In the Keter part of the Musaf Amida there is the word Yavo. At this time we reach the highest point in the Shabbat and receive the Neshamah of the additional soul for Shabbat. Most people are never taught this connection and if you do not realize it - it does not happen.
ZIVUG 2: This is the zivug of Yaakov and Rachel during the weekday shacharit [morning prayer]. It occurs through his real yesod.
Like Shabbat musaf, this is a morning pairing. "To tell in the morning of Your loving-kindness." (Psalms 92:3) The morning is a time of mercy. In general, the feminine partzufim lean towards judgment. The pairing process sweetens the judgment. The judgments of Rachel are stronger than those of Leah. (Shaar HaKedusha Rosh Hashana) The great awakening of mercy in the morning affords the ability to sweeten Rachel. Therefore the pairing is then with it.
Many people in our generation do not pray the Amidah during the weekdays or even on Shabbat. These descriptions of the Zivugs are not just metaphors. One misses the opportunity to sweeten judgment in our lives when one misses a particular prayer relationship - a particular zivug.
ZIVUG 3: This is the zivug of Yaakov and Leah, and it occurs after chatzot [midnight]. At that time both enlarge, spreading to the full length of Zeir Anpin. [This unification happens] as a result of his single yesod.
Night is a time of judgment. Midnight is the special, golden time when things are turned around. Yaakov and Leah are partzufim around Zeir Anpin that come from fallen lights of Abba. The movement of falling is a backside aspect that associates with night. The judgment is broken and sweetened at midnight. The gates open - opening the partzufim to expand. This results in expanding the consciousness of those below. For this reason, midnight is the choice time for meditation and communion with the Maker of All. (Likutei Moharan)
ZIVUG 4: This is the zivug of Israel with Leah during the weekday minchah [afternoon prayer]. She only extends to the length of his upper half, until his chest-aspect. The zivug then takes place through his yesod that was originally toward Zeir Anpin, since he is only on the level of the six extremities [chesed through yesod], as we explained regarding prayer. (Shaar HaKedusha Tefila)
Leah is the upper feminine aspect, Rachel is the lower. The day starts in a morning with Providence being channeled through the lower Rachel aspect. The coming afternoon period ascends to a channeling through the Leah aspect. Without the midnight sweetening, it remains only in the upper half of Zeir Anpin.
The above does not contradict the idea that minchah is a time of judgment. The sun rises in the morning, representing the rise of chesed. At noon it begins to wane and set, representing the decrease of chesed. Both dynamics function simultaneously. As we find that Elijah was answered specifically at the time of minchah. (Berachot) Because the light is so high, it lends itself to lesser revelation and appears decrease.
ZIVUG 5: This is the zivug of Yaakov with Leah during the weekday arvit [evening prayer], which occurs over the upper half of Zeir Anpin, and through another yesod.
This is the same coupling as at midnight, without the extension. It is best to sleep the first part of the night. (Chagiga, Noam Elimelech) then to awaken at midnight (Likutei Moharan) and use the special time of good will for spiritual pursuits. (Zohar)
Thus, there are five kinds of zivugim, and from them five types of yesodot. From each of these yesodot, wasted seed went out. These drops are the secret of the clothing of the souls, which always remain connected to the souls even after resurrection, as is the case with the rest of the kinds of clothing for the other souls.
[Translation and commentary by Perets Auerbach.]
Chapter 26 Section 3
Now we will explain these five levels. The first level, which is the most elevated zivug of them all, is that of Israel with Rachel. Unlike the other zivugim, it has two levels. Within the true yesod of Israel which joins with Rachel, there are five chasadim [plural for chesed] and five gevurot that flow from the mochin of Imma, and chasadim and gevurot from the mochin of Abba. For the yesod of Abba is [clothed] within Zeir Anpin emanating light and reaching as far down as the end of the yesod of Zeir Anpin. (Eitz Chaim Shaar Abba)
Hence, there are ten gevurot, five from Abba and five from Imma, and they represent the level of the Ten Martyrs, whose souls were enclothed within these drops. The five gevurot of Abba [expressed as]: Rebbe Akiva, Raban Shimon ben Gamliel, Rebbe Yeshavev HaSofer, Rebbe Yishmael ben Elisha Kohen Gadol [the high priest], and Rebbe Yehudah ben Babba. It would seem to me that this is the actual order, since Rebbe Akiva was the chesed within gevurot, Rebbe Shimon ben Gamliel was the gevurot of the gevurot, etc.
The 10 Martyrs were executed by the Romans after the destruction of the second Temple
It should not surprise you that Rebbe Akiva’s soul was from the source of Cain which was Imma, as mentioned elsewhere [in a previous chapter] and that the clothing of his soul was from Abba. This is not problematic, for the reason that we mentioned elsewhere, [in a previous chapter] when discussing how the chasadim of Imma can clothe the yesod of Abba and be called the gevurot of Abba. Furthermore, within yesod everything becomes intermingled, which is why Joseph could be close to all the tribes, since he was from the level of yesod.
The rest of the clothing of the souls were for the five remaining martyrs, from the five gevurot of Imma. Since the ten martyrs were clothed in the level of gevurot and dinim [judgments], they needed to be killed because the kelipot adhere strongest to gevurot, and especially when from wasted seed as great as these.
The ten chasadim of Abba and Imma were the ten garments for the souls of the ten students of Rebbe Shimon bar Yochai (Rashbi), mentioned in the holy Idra Rabba and Sefer HaTikunin. (Book of Rectifications). They were his son Rebbe Eliezer, Rebbe Abba, Rebbe Yehudah, Rebbe Yitzchak, etc.
[Shmuel (son of Rabbi Chayim Vital) says: This requires investigation since other than the Rashbi himself, there were only nine students as mentioned at the beginning of Idra Rabba : "It was taught that the colleagues of Rebbe Shimon were before him, and they were: Rebbe Eliezer his son, Rebbe Abba, Rebbe Yehudah, Rebbe Yosi bar Ya’akov, Rebbe Yitzchak, Rebbe Chizkiah bar Rav, Rebbe Chiya, Rebbe Yosi, Rebbe Yaysa, etc." (Zohar III Naso 127b) Furthermore, at the end of the Idra (Ibid. 144b), it says, "Rebbe Shimon told them, 'We are the seven eyes of God, as it says, ‘these seven... the eyes of God’ (Zechariah 4:10)." Rebbe Abba said, "We are six candles who get their light from the seventh - you are the seventh of them all," and that was after three of them had already died, which clearly indicates that there were only nine. If you want to say that Rebbe Shimon bar Yochai was the tenth, it can’t be, since the Rashbi himself was on the level of yesod and not included in the ten chasadim. Perhaps we can say that there were eight when Rebbe Yaysa the Small joined them... And there is proof that Rebbe Yaysa completed the number of ten aside from the Rashbi.]
Since they were on the level of chasadim, they did not have to be killed because the kelipot were not strongly connected to them. However, the three that died, mentioned in the holy Idra Rabba, Rebbe Yosi bar Ya’akov, Rebbe Chizkiah, and Rebbe Yaysa, were on the level of the three revealed chasadim of Imma that emanated light into the tiferet, netzach, and hod of Zeir Anpin. Thus, they ascended above to give off light to Zeir Anpin, as we know.
The upper two are hidden. (Eitz Chaim)
When tzadikim die, they awaken M"N [returning light], from below to above. This activates the partzufim to unite.
"Ten entered [the barn to learn with Rabbi Shimon] – [only] seven left." (Zohar III Idra Rabba) Their souls were elevated and powerfully connected above through listening to Rabbi Shimon. They departed in an intense state of rapture, causing a great unification above. This was the ultimate tikun of their souls...
Rashbi was the level of yesod from which the ten drops came out, and he therefore had to teach them Torah and rectify them. However, the ten martyrs from the gevurot did not have a specific teacher for all of them, for the reason explained regarding the secret of tefilin according to the opinion of Rabeinu Tam, on the verse: (Psalms 32:10) "One who trusts in G-d will be surrounded by chesed". (Olot Tamid pg.81)
The reason discussed there is that, with respect to the chasadim of Abba, they do not stand in the yesod of Abba, since it is a very narrow place. Therefore, they go out and surround yesod from without, which means that the chasadim of Abba stand within yesod of Imma and clothe the yesod of Abba. Unlike the gevurot, which lack unification, whether in yesod of Abba or Imma. Therefore, it was not possible to establish one teacher for all of them, for there is no one yesod unique to all of them who could teach them.
Yesod is the point that manifests the light of a partzuf outside and so expresses through a teacher who gives his knowledge.
'Ahavah' [love] comes from the root 'yahaiv' - to give. It is a motion of uniting in oneness. For this reason, chasadim work together in a unified way and are devoted to a single yesod, unlike gevurot whose nature is to break apart. (Likutei Torah Baal HaTanya)
From what my teacher once answered, I could see that this is not really the reason. For I once asked him regarding this, suggesting that two teachers could have existed corresponding to the two yesodot, but he wouldn’t answer me - seemingly because he did not want to reveal everything regarding this matter, though I don’t know why.
Heaven allows certain secrets to be revealed and others not
chanoch adds: From Rabbi Berg i learned that there are items of Torah that need to be revealed by specific souls. In fact every soul has a New - Chidush - Torah to reveal. When that needs to be revealed to the world it also is when that soul will need that action of revealing his / her Chidush to achieve its correction - its tikune.
Since the ten students of Rashbi were from the level of the chasadim and an excellent zivug, Israel with Rachel, all the secrets of Torah could be revealed to them without the need for any suffering. This wTill not be the case again until the generation of Moshiach, as mentioned in the Zohar in many places. (Zohar II 149a, 156a)
The above section is very complex and needs the student to have a strong familiarity with the vocabulary of Kabbalah. Generally there are 5 Chassidim that get transferred down the 5 Sefirot of Chesed Gevurah Tiferet Netzach and Hod into Yesod where they accumulate. This comes from the right column. The same thing happens from the left column. It does not happen in the central column since the central column is composed of half right and half left. The mirror happens from the Gevurot. Thus there is a Chesed of Gevurah and a Gevurah of Chesed. This is how 10 of each - Chesed and Gevurah find their way into Yesod. On Hoshana Rabah we use 5 Aravot - willow branches which are left column to break the 5 Gevurot connected to the 5 final letters that are related to preparing for the year ahead. The majority is not taught or well understood by anybody except a Kabbalist and that is why the commentary by Rabbi Auerbach is so difficult for us today.
[Translation and commentary by Perets Auerbach.]
Chapter 26 Section 4
ZIVUG 2: This is Yaakov with Rachel. As is known, there are not as many dinim in Rachel as there are in Leah, (Eitz Chaim) and Yaakov is from the emanation of light from the mochin of Abba within Zeir Anpin. (Eitz Chaim, Shaar Zeir Anpin) Therefore, only the five chasadim and the five gevurot of Abba are in his yesod. The level of this yesod was Rabbi Yehudah HaNasi, who organized the Mishnah, and whose students, Rebbe Chiya, Rebbe Oshia, Bar Kapora, Levi bar Sisi, Rebbe Chanina bar Chama, Rav and others like them, were the drops of chesed and gevura that came out of him.
ZIVUG 3: According to the ascending order of zivugim, this is Yaakov with Leah after chatzot, and even though Leah has dinim, after chatzot the dinim become sweetened. Furthermore, after chatzot, Yaakov extends to be the entire length of Zeir Anpin, which is not the case with the previous zivug of Yaakov and Rachel.
From the yesod of this zivug ten drops come out, five chasadim and five gevurot from Abba. Thus, with respect to these two zivugim, the second zivug of Yaakov and Rachel, and the third zivug of Yaakov and Leah after chatzot, there was no need for them [the souls rooted here] to be killed - since they were from the yesod of Yaakov from the side of Abba, divest of any dinim from Imma.
Also, within this third zivug there is another zivug, even though it was not written above, called 'kadruta d’tzafra' ['morning darkness' - dawn]. It has more mercy than chatzot since it is almost day at that time, when Yaakov and Leah return for another zivug, as mentioned in the Zohar. (Zohar II Shemot 10a)
From this zivug only two drops come out, one with five chasadim and one with five gevuros. They are more elevated than the ten drops that came out after chatsos, and together they total twelve drops.
Prior to chatzot, Yaakov and Leah protrude from the chest of Zeir Anpin upward, as in the case of zivug, which will be explained shortly. After chatzot, they stretch to the entire length of Zeir Anpin, and therefore the effect of the first yesod of Yaakov prior to chatzot remains, since Yaakov and Leah do not return back-to-back after chatzot. Because they remain face-to-face, and even extend their presence to the bottom [of Zeir Anpin], their effect is not canceled out.
There are ten other drops that come out of yesod before chatzot, though they don’t actually exit until after chatzot. There are also another two like this that come out at the time of kadruta d’tzafra, and they are included with the first ten drops, since they are on a higher level than the second ten drops.
Thus, within this third zivug there are four zivugim, though altogether they are considered only one zivug - from these come twenty-four drops. Each has its own yesod that extends out: two yesodot before chatzot and two after chatzot, and one is included in the other. So it is really all one yesod. At the end of this discussion, we will mention who these twenty-four drops were, and who was their teacher.
What was said in my commentary above also applies. The student needs to understand the relationship of the sefirot to each other and the process of growth from smallness to largeness which is Katnut to Gadlut. Then the explanation of the ARI will make sense. One can choose to memorize who is who from these relationships having to do with reincarnation or one can spend the time to learn this intuitively like the level of consciousness of the ARI. If one wants to learn to build the remote control or just push the buttons on the remote control is what is at stake and involved here.
[Translation and commentary by Perets Auerbach.]
Chapter 26 Section 5
ZIVUG 4: According to the ascending order of zivugim, this is the zivug of Israel with Leah during weekday mincha. Since they stand from the chest of Zeir Anpin upward, there is no room to spread to the chesed and gevura. Therefore, the chasadim gather in the right arm, and the gevurot in the left arm. So they are only called two drops.
When this zivug occurs at mincha-time with Leah, which are dinim kashim [harsh judgments], then these drops are on the level of the two brothers Pappus and Lulinos who were killed in Lod. (Taanit 18b) Since they are on the level of Israel, they are strong [themselves] and so they have no recognizable yesod. Thus, they are without a yesod and a specific teacher.
ZIVUG 5: This is last in the order, and it is Yaakov with Leah before chatzot, which is [a time of] dinim gemurim [absolute judgments]. They are those massacred in Beiter. Their yesod and teacher was Rebbe Elazar of Modi’in, who was killed in Beitar.
There is a major difference between these fifty or more drops from these five zivugim, and the rest of the souls. They have a great advantage over the rest of the souls, since the rest of the souls are the result of a female arousal, who first seeks the zivug, desiring the male, after which he [in turn] desires it.
Since the male does not pursue it on his own, but as a result of her, the resulting drops of chasadim and gevurot from this zivug do not come from the daat of the male itself, which is the source of its longing, rather from the chasadim and gevurot that spread within it to the six extremities. After, the drops are clothed and restrained there while among the six extremities.
However, the fifty drops from the five zivugim are from the male arousal. The fact that they are inadvertent drops indicates that there was a desire to pair with the female and give these drops over to her, but that he could not find her since she was below in the world of Beriya, or similar. Therefore, they go to waste, which is why it is called l’vatalah [for naught].
So we find that since these drops are the result of the male arousal, emanating from the chesed and gevura of the daat aspect of the mind. When they flow through his six extremities, they do not become clothed there or held back, but by-pass them, which allows them to remain in their original form. So they are superior to the rest.
This is all with regard to the clothing of the souls, from which the 248 limbs are made, into which the soul goes. They are from the original chasadim from when they were in Zeir Anpin and Nukva in Atzilut, and not from the chasadim after this. For the level of these souls of this clothing are also from the level of daat itself. And they were not drawn downward, therefore they are given clothing from the drops which also come from daat itself.
Even though there is a strong connection between all these drops, nevertheless, this is only with respect to the drops that become the clothing. However, all the clothed souls themselves have a similar [general] root, because they all come from upper daat, but they are not bound as one since they don’t share a common particular root.
These clothing-drops have an inner aspect and an outer aspect as well. For there are drops that flow from the mochin themselves [i.e. the inner aspect], which are clothed within the netzach, hod, and yesod of Abba or Imma, and there are drops that flow from the outer aspect, the clothing of the mochin -the vessels of the netzach, hod and yesod of Abba and Imma. These two levels are possible for either Zeir Anpin or Yaakov, but are from the upper daat itself.
All of chapter 26 but especially this section 5 is being presented here to receive light not necessarily to understand it on the conscious level at this initial reading. If you request it we can take a number of weeks to teach and reveal the information in this section or just begin to move on. The question we have to ask is what benefit do i need to have from this section in order to reveal more light in the world. In my oopinion, the first time through reading chapter 26 is unnecessary to have an inkling of the message. Maybe the 5th time it will begin to become clear.
[Translation and commentary by Perets Auerbach.]
Chapter 26 Section 6
All of these drops and clothing mentioned above which were the ten martyrs, the ten students of the RaSHbi, and the executed of Lod and Beitar, were all on the level of pnimiut [inner-ness]. There are also corresponding drops on the level of chitzoniut [outer-ness]. However, my teacher did not explain to me which righteous people use these clothing.
There are drops and clothing referred to by the prophets as 'she’ierit' [remainder]. Those on the level of Israel are called "she’erit Israel". As it says, "She’ierit Israel [the remnant of Israel] will do no corruption." (Zephaniah 3:13) Those on the level of Yaakov are called, "she’erit Yaakov". As it says, "She’erit Yaakov will be among the nations." (Micah 5:7)
Since there are five levels among the five zivugim, correspondingly the prophets mentioned she’erit Yaakov and she’erit Israel many times. "She’ar" is mentioned twice in the verse as well. "She’ier [the remnant] will return", "She’ar [the remnant] of Yaakov," (Isaiah 10:21) corresponding to she’erit Israel and she’erit Yaakov.
According to the order of zivugim, the drops of the third zivug are higher than those of the fourth and fifth one. However, when it comes to the generations that come into this world, they represent the last of all five zivugim, that is those destined to come out in the last generation just prior to Mashiach’s arrival, G-d willing.
This last generation will come out during a time of exile and they were alluded to in Isaiah’s prophecy, in the verse, "A prophecy of Duma: He calls out to Me from Se'ir." (Isaiah 21:11) As the Zohar explains, this prophecy refers to the final exile and that "leil" [night, mentioned in the verse] refers to before chatzot, and "lila" [another form of night, also in the verse] refers to after chatzot. They refer to the two groups mentioned above with respect to the third zivug, all of which are from the zivug after chatzot. It is just that twelve of them include the first-half of the night, and with respect to them Isaiah prophesized that the Shechina will cry out during the exile of Se'ir, which is the exile of Edom. (Gen. 36:8) And she will say to G-d, "Watchmen - what of lila?" referring to one group of twelve drops, those from the zivug after chatzot which is called lilah. Regarding those called leil it says, "Watchman - what of leil"?
The Holy One, Blessed is He, who is called "the Watchman", will answer her. As it says, "The Watchman said, ‘Morning is coming, but also night.’" (Isaiah 21:12) For, the "morning is coming" refers to those born from the zivug of the morning darkness, which is morning. Corresponding to the twenty born from the zivug after chatzot, it also mentions lila.
It also says, "If you really desire it," meaning when these twenty-four drops come in the last generation, they must try hard to do teshuvah and beg and supplicate before G-d - so that He will save them from exile and redeem them. Therefore, the verse says, "The remnant will return, the remnant of Yaakov," within which the word "she’ar" is mentioned twice, corresponding to the two groups mentioned above.
This last section is something that needs to be understood as it applies to our generation and is helpful in determining the source of your soul. It is not easy to decipher this infomation. We can discuss it if people have specific questions.
[Translation and commentary by Perets Auerbach.]
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