Christ - Centered Kabbalah
Glossary of Lurianic Terminology©
The Compleat Kabbalah®
Notes & Comments by Sheila R. Vitale
AK. Adam Kadmon. (See, Also: Adam Kadmon, A'Ha'F, Divine Will)
A'HA'F. Abbreviation for the collective Lights of the Ears (Ozen), Nose (Hotem), and Mouth (Peh) of Adam Kadmon’s (SaG). The Lights of the A'Ha'F emanated outside of the body of Adam Kadmon and manifested their Light down to the metaphorical Navel of Adam Kadmon, which left the lower portion of Adam Kadmon and the universe (Malkhut, the World of Action) in darkness.
The Light of the A'Ha'F are the Ta'amim (Cantellations) of the SaG (Binah) of Adam Kadmon (YHVH inside of Adam Kadmon). Another way to say this is that the A'Ha'F are the AB (Keter) of the SaG (Binah) of the general Tetragrammaton, YHVH, which was inside of Adam Kadmon.
Initially, there were no MaH or BaN of Adam Kadmon. We might say (metaphorically speaking) that at this point, Adam Kadmon was a head without a body, MaH being His potential body, also called Adam Kadmon's Son. BaN, Adam Kadmon's Daughter, is the wife of MaH, Adam Kadmon’s Son, and the visible world.
A new, or second, Tzimtzum, would be required for Adam Kadmon's son (MaH/Ze'ir Anpin) and Adam Kadmon's daughter (BaN/Nukva). That is, the Son and Daughter of Adam Kadmon would be created within an empty space, or a womb, that was within the empty space (halal) that the Ayn Sof brought into existence within Itself.
A'S'MA'B. Condensed form of AB, SaG, MaH and BaN, the essential building blocks of Creation. These are the four differentiated forms that the Name YHVH is divided into, to show its function in each of the worlds.
Each of the four worlds contains its own personal A'S'Ma'B, and the subdivisions go on, ad infinitum.
AB (72). AB is Keter, the Spiritual Realm of Adam Kadmon which lies concealed within the metaphorical "Head" of AK, who is unconscious. AB corresponds to the Cantellations (Ta’amim) of the letters (otiyot). The mysterious realm of AB of AK is concealed. No Light manifests from it.
When Chokhmah (Wisdom), which dwells in AB, becomes conscious, it is no longer Chokhmah, but Binah (SaG), understandable information. Intuitive Wisdom (AB) becomes(SaG), when information is perceived.
ABBA. Father. The face of Chokhma that looks up and receives from Arikh
ADAM KADMON. Primordial man (referred to as AK by the Kabbalists). The first manifestation of God (the Ayn Sof) in Creation. The same as Keter. Also called the Endless.
Adam Kadmon is the primordial pattern of the universe, which contains within Him all the lower worlds destined to emanate from Himself, just as He emanated from God's ultimate essence.
In AK all things exist in their potential form, waiting to become manifest. Yet, Keter (AK), the Supernal "I," is unaware of itself and, therefore, needs to be revealed, which revelation leads to the manifestation of the second level Sephirah within the void, the Sephirah, Chokhmah.
Adam Kadmon is the metaphorical name given to the General Sephirah, Keter. At this highest of levels, both the world of Adam Kadmon, and the Partzuf of AK are identical. This is not true of the lower worlds.
Adam Kadmon is above mind, yet, He is the source of Mind, of intuition and of life itself. Adam Kadmon is Keter, the ultimate origin and essence of mind. (See, also, "Keter.")
Adam Kadmon consists of AB and SaG, the two realms of the mind: AB is the concealed part of the mind, and SaG is the revealed part of the mind. There are no MaH or BaN in the World of Adam Kadmon.
The AB of AK is concealed within the recesses of His skull. We deal only with the SaG of Adam Kadmon.
Adam Kadmon is the vibrant force that underlies all sub-atomic structures, and, thus, has formed everything in our physical universe.
PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah agrees that, indeed, the substance of AK underlies all sub-atomic structures, but disagrees that AK is the architect of this fallen universe.
The Primordial Serpent illegally acquired the substance of AK which was destined to form the lower Worlds, but, falling short of her desire to be God, brought a mortal, rather than an immortal, world into existence.]
ADAM KADMON, EARS OF. The Lights of the Ears, representing Binah, the Supernal Mind, are not coarse (thick) enough to manifest vessels which can contain the inner light and, thus, accomplish the purpose of Creation, which is to manifest force (inner light) within a form (vessel). Neither can the emotional motivations of the Heart manifest concrete form by themselves.
The Light that arises from the inside of Adam Kadmon, emanates from the Ears and the Nose, and then descends into the Heart, where it is called MaH, a simple (undifferentiated Light).
The New Light, which is also called MaH, is a compound Light, which is born of the union of AB and the MaH of SAG.
The Light from the ears of Adam Kadmon emanates, essentially, the sound of the letter “Hey,” but not its form. Nevertheless, the form of the letter “Hey” exists, but not yet in concrete configuration.
Therefore, the Light of the Right and Left Ears of Adam Kadmon give rise to both force (Ohr Penimi) and form (Ohr Makif), two different aspects of the Light.
To continue the process of Creation, and proceed to the next step of spiritual evolution, the Light from within Adam Kadmon's Ears had to descend further away from its ultimate source, into Adam Kadmon's nostrils.
After that, in order for the two aspects of the Light (inner light and vessel) to completely unite to accomplish the initial aspect of Creation – UNITED BODY AND SOUL (light and vessel), two more events must take place: (1) The Light must descend even further, into the Mouth where it becomes coarse enough to form vessels, and (2) MaH, the New Light, the heavier force that motivates the inner lights to merge with the vessels, must appear.
The Light of the Ears of Adam Kadmon is the SaG of the Ta'amim (Cantellations) of the SaG of AK (See, Also: AK, A'Ha'F, Divine Will.)
The Light that emanates from the right Ear of Adam Kadmon is a different aspect of the SaG of the SaG of Adam Kadmon, than the Light that emanates from the left Ear of Adam Kadmon. [See, also: SaG, the Light of Adam Kadmon’s Ears.]
The Light of AK’s Right Ear is called “Ohr Makif,” (see, “Ohr Makif”), and
The Light of AK’s Left Ear is called “Ohr Penimi,” (see, “Ohr Penimi”).
The Lights of Adam Kadmon’s two Ears end at the tip of AK’s Beard.
ADAM KADMON, MOUTH OF. The Light of AK’s mouth is called “The World Of Bound Lights,” (“Olam HaAkudim.”) (See, “World Of Bound Lights.”)
ADAM KADMON, NAVEL OF. AK’s Navel is the lowest one-third of the Sephirah, Tiferet (the Netzach, Hod, Yesod of Tiferet).
ADAM KADMON, TEN ORBICULAR SEFIROT OF. The ten spheres that permeate the entire Halal (empty space), from surface to surface, from top to bottom, to middle.
ADAM ABOVE. Ze’ir Anpin, who is of the world of Atzilut
ADAM TAHTONE. The Adam below, i.e., mortal man. This Adam is of the world of Beriyah.
ADAM KADMON, EYES OF. The Light of the Eyes of Adam Kadmon is the Light of the Nekudot (vowel points) of the SaG of Adam Kadmon.
The Light of the Eyes of Adam Kadmon is also BaN, because it is the final Hey of the Ta'amim.
The Light of the Eyes also has an aspect relating it to Chokhmah [See drawing attached to Lesson # 6, showing the Light of the Eyes of Adam Kadmon from three different perspectives].
The Eyes of Adam Kadmon are associated with the "Yod" of YHVH, which is associated with Chokhmah/Wisdom (AB).
The sense of sight corresponds to the "soul of the soul," which is the Chayah level of soul.
ADAM KADMON, FOREHEAD OF. Adam Kadmon's Forehead symbolizes the pure masculine force of Will, which is the byproduct of the union of Mind and Spirit. MaH, the Supernal Will of the Forehead, is manifest as the action that takes the Creation of order out of chaos.
[PASTOR VITALE'S COMMENT: Chaos is Rahab the Dragon, the common-law husband of Cain (BaN of Kabbalah)****End of Comment]
The passionate ascent of the Light of Adam Kadmon that was below Adam Kadmon’s Torso created a tremendous abundance of Light that was now exclusively in the Upper Torso on the inside of Adam Kadmon. This abundant Light caused a merging of the AB and the SaG on the inside of Adam Kadmon, which led to the birth of the “New Light,” which emanated to the outside of Adam Kadmon through His forehead.
This merging is called a the "Yihud." Without the Yihud of AB and SaG there can be no New Light. (See, also, “Yihud & Light, New.”)
The Name of this "New Light," is MaH.
Order is created only when there is input from AB, the realm of the Spirit, which bubbles up to the surface from the depths of the unconscious.
MaH, the Supernal Will, illuminates from Adam Kadmon's Forehead, and is revealed in the Heart. The force of the Will (AB) stirs up the fires of passion in the Heart (SaG), which enables the Mind (SaG) to think clearly about what is to be done, all of which results in rectification. In other words, passion (SaG) joined with sheer force of will (AB), unite mind (SaG) and action (MaH) to unify all the worlds and enable one to do the deeds of God.
ADAM KADMON, NOSE/NOSTRILS OF. The Light of the Nose of Adam Kadmon emanates down to His Heart.
In order to bring force (Ohr Penimi) and form (Ohr Makif) together as one, the Light from within Adam Kadmon descends beneath the Ears of Adam Kadmon, and again manifests itself outside of AK, this time from the Nostrils of AK's "Nose."
Similar to the Light of the Ears, the Nostrils are separate, right and left. Therefore, the Lights emanating from the Nostrils is also not united as one, although their union is much closer in the Nose that it was in the ears.
Here in the Nose, the VaV, which is numerically equal to the # 6, becomes six separate Alefs, which give rise to the individual six Sefirot that correspond to the level of MaH, which is the Heart.
The Nose of Adam Kadmon is the MaH (Son/Ze'ir Anpin) of the SaG (Binah), or more specifically, the MaH (Son/Ze'ir Anpin) of the Ta'amim (Cantellations) of the SaG (Binah) of Adam Kadmon (Keter), the "Yod" of the general (internal), YHVH.
AGULIM. Spheres. The ten spheres (Sefirot) of the spherical aspect of Adam Kadmon, which are the basic rudimentary, passive form of the Sefirot.
The Agulim of the Adam Kadmon level of consciousness is the rudimentary form of Creation, which manifests the soul level (Nephesh), the life force energy of all in Creation, which is pregnant with latent personality (Ruach).
The Agulim aspect of the Sefirot of Adam Kadmon are the origins of the Female form of the Creation. It is the nature of the Agulim to be concealed.
The process that reveals the Light of the Ayn Sof outside of Adam Kadmon (the Agulim) is for the purpose of creating a relationship between the Ayn Sof and the Creation, which is one of force and form, soul and body.
AKHORAYIM/ AKHOR. Backside. (See, also: “Backside”). The subjective Sefirot of Netzach, Hod and Yesod.
AKUDIM. Bound/Banded. (See, also, "World of Bound Lights.")
ALEF-BET. Hebrew letters. First things to manifest in the empty space (Halal).
The Light that comes forth from Adam Kadmon is already in the form of letters.
ALIGNMENT (FORCE OF). Middle column of Adam Kadmon configured as a human (Keter, Tiferet, and Yesod).
ANI. I (AM). A cognomen for Keter.
ANCIENT OF DAYS. See, Atik Yomin.
ARI'ZAL. Isaac Luria.
ARIKH ANPIN. The long face. The face of Keter that looks down upon the lowest Sefirot to radiate upon them the Light from above. Arikh Anpin is usually called Arikh.
ASIYAH, WORLD OF. Fourth of Adam Kadmon's four worlds, also called World Of Action, represents the physical world, and corresponds to the Sephirah Malkhut.
ATIK YOMIN. The face of Keter that looks above to receive the Light. According to the Zohar HaRakia, which is considered to be the Ari'zal's commentary to the Zohar, Adam Kadmon wears a crown upon his head. This crown is the source of Atik Yomin.
ATZILUT. First of Adam Kadmon's Four Worlds, also called World Of Emanation, corresponds to the Sephirah Chokhmah, represents the spiritual plane. Formed from the
Light of Adam Kadmon’s Eyes (See, also, “Adam Kadmon, Eyes Of.”)
AYN. "Is not." Yesh ("is") comes out of Ayn.
AYN, LOWER. Sephirah, Keter.
AYN SOF. Unmanifest potential. The simple Light that fills all things. The Creator. God. The "Force" of existence.
The Essence of Ayn Sof is the Light and force of life in the universe that preexisted Creation.
Creation is the form of God, through which He is perceived and becomes known. Therefore, the relationship between the Ayn Sof and Creation is one of force and form, soul and body.
Prior to Creation, the Ayn Sof can be said to "not be," to be anti-existence, or non-being, meaning the inverse and opposite of everything that was to come afterwards. The Ayn Sof does not exist by any standard or definition of existence that we can possibly fathom. In relation to us, the Ayn Sof does not exist, yet it does exist. It’s existence is non-existence, or, anti-existence, which is similar to anti-matter.
BA'AL SHEM TOV. Master of the good Name (of God), the one who masters the practice of matter transformation.
BACK TO BACK. This term is applied to Sefirot who are out of balance. Neither Sefirot is giving to the other.
BACKSIDE. The lowest Sefirot (Netzach, Hod and Yesod) of any Sephirah or Partzuf (Sephirotic Face) are called the backside of that Sephirah or Partzuf.
BAN. BaN is the Primeval World of Emanation. (See, also, "Adam Kadmon, Mouth Of - Malchut Left Without Light.")
BaN correlates to the life force of God in the physical Creation, to the Physical Realms, in general, and thus to the physical Universe itself.
The Name BaN corresponds to the form of the letters (Otiyot).
[PASTOR VITALE'S COMMENT: Christ-centered Kabbalah teaches that BaN is Adam Kadmon’s Male organ without the reproductive gland. Wherefore, BaN is a Eunuc,h because she lacks the seed that generates the spiritual male.****End Of Comment]
BERIYAH, WORLD OF. (See, “World of Creation.”)
BINAH. The female aspect of Keter. The source of conscious intellect and thought; mind; and understanding. After Chokhmah receives an influx of awareness from Keter, the brilliance of that revelation still needs to be properly digested, comprehended and understood.
Through Binah the I am (Keter/Adam Kadmon) can understand what He is and thus say "I am. . ." (Whatever it is that I am). Binah is integrally connected with Chokhmah and Keter, but the original Light from God's absolute essence did not directly descend here.
Binah is the cognitive form where the flash of thought that was emanated from the Keter and received in Chokhmah can become congealed, comprehended and prepared to be put into action.
Binah receives the intuitive insight from Chokhmah and dwells on it in the same way that a mother receives the seed from the father, and keeps it within her until it's time to give birth to that which comes forth from the union of the two of them.
Chokhmah (intuition) "impregnates" Binah (perception). The intuition, once received and contemplated with perception, leads to the "birth" or further Creation of the universe.
The essence of Keter first takes on form in Chokhmah, which form is completely spiritual and abstract. Within Binah, the received aspect of essence becomes clearly understood, conscious, and cognizant (aware).
Binah, then, is the level of pure cognitive mind, pure consciousness, and is the mother of invention. It is from within the womb of Binah that the rest of Creation is born.
Binah transforms the power of pure mind into action. Yet, prior to the physical manifestation of action, you must first have motivation. Motivation is absolutely necessary, because nothing can be built unless the builder is motivated to build. Binah therefore transforms, by the power of cognitive awareness, the essence of Keter, as revealed in spiritual, intuitive Chokhmah, and creates first motivation, and only then physical form, which finalize and join all the levels together.
The motivation that Binah manifests, is the power of emotion, which manifests itself in the formation of the next six Sefirot. Although these six are unique and independent one of another, they act together as one.
The power of intellect (Binah/SaG) alone is not enough to manifest concrete form (Ohr Makif), because force and form are two different aspects of the Light.
The Lights of the lower seven Sefirot of the World of Points are Imma's metaphorical children. Therefore, the ultimate ascension of the Lights that descended into Beriyah after the shattering of the Vessels can be viewed as the symbolic return of Imma's children to the inside of Imma's womb.
BITUL HAYESH. The place where we experience the nullification of (dying to) self. This is the place where man "touches" the Ayn Sof at the smallest point of Its touching our world. This, the place that miracles proceed forth from, is within the unconscious part of the human mind.
BLACK LIGHT. God's ultimate essence can be compared to a black Light. The color black contains within it all colors and possibilities of color, although these are not seen clearly within the black itself. Yet, when the Light is subject to filters, then it's various shades and hues can be individually identified. All of these shades and hues, as different as they are from one another, are still united and one in their essence.
BOTZINA D'KARNU'TA. The hard spark with which God engraved into the primordial Tehiru (residue left over in the Halal after the Tzimtzum).
Also, the source of severity, i.e., judgment, which has the power to wipe out a person's existence from even the memories of those who will survive.
BOUNDARIES. Demarcations of the Light. (See, also, "Sefirot.")
BREATH. Light AND Vessel, soul and body, Force and Form, manifesting as one concentric whole.
A breath, is the combined Light of Force and Form, as represented by the Ohr Penimi (Force) and the Ohr Makif (Vessel).
CAVEAT EMPTOR. Let the buyer beware.
CENTER POINT. The desire of the Ayn Sof to the actualized, that is, to exist. Within the very nature of the Ayn Sof, within every point of its "non-being," exists the desire to be.
The essence, or Center Point, of anti-existence (the Ayn Sof) is to turn itself inside out, and to thereby exist, which existence requires the manifestation of being. Each aspect of being is, therefore, called, a "Name."
The Center Point became Malchut. (See, also, “Ayn Sof.”)
[PASTOR VITALE'S COMMENT: Malchut in her maturity is one with Binah. The center point is not Malkhut alone, but Malchut joined to Binah, who is joined to Chokhmah, who is joined to Keter.
So, we see that this “point” is the visible aspect of Keter, Chokhmah and Binah, the eternal triad that produced the seven lower Sefirot. Now, if the “point” is Keter, Chokhmah, Binah and Malkhut, the six Sefirot that are between Binah and Malchut (Zeir Anpin) must be present also. And, indeed, Ze’ir Anpin is the husband of Nukva, Malchut’s Partzuf (personality).
Wherefore, we must conclude that this “point” represents the visible aspect of the 10-part chain of Sefirot which is called the “beginning” of Creation.
“Elohim” is the Name of God (Ayn Sof) that is associated with the Sefirah, Binah. “Adonai” is the Name of God associated with Malchut. “Elohim” is the only Name of God mentioned in Genesis 1, indicating that Binah was the Name of God and the driving force that brought forth the Heaven (Ze’ir Anpin) and the Earth (Nukva). After Ze’ir Anpin (Heaven) and Nukva (Earth) are joined, the two are known as “the Heavens,” signifying the unified married couple ****End Of Comment]
CHASHMAL. Speaking Silence. The spiritual "place" where one hears the Voice of the Angels. Three spiritual veils must be overcome and penetrated through meditation to hear this "Voice."
[PASTOR VITALE'S COMMENT: This "Voice" can be heard without the traditional Hebrew meditation by the mortal man that Christ Jesus dwells in****End of Comment]
CHASIDIM. The 5 mercies manifest through the 5 fingers of Adam Kadmon’s Right Hand. Each of the 5 Chasadim contains 10 Sefirot, and each of the 10 contain another 10 Sefirot within it, for a total of 500 Sefirot. So the number 500 is concealed within the Chasadim (as well as within the Gevurot). ( See, also, “Gevurot.”)
CHESED. Mercy (sometimes, Freedom). The first attribute to come forth from the Mohin (brains - first three Sefirot: Keter, Chokhmah, Binah). In the form of columns, Chesed is directly below Chokhmah, on the right.
Chesed is the force of expansion, of free and complete giving. Chesed is always outgoing, always accepting, always forgiving, the creative force that is always expanding outward, formless, boundary-less, without any contraction, constriction, discipline or limitation.
Chesed is simply pure, unadulterated abundance. But Chesed cannot create and support a world, because a world without boundaries, definition and limitations, will soon fall into chaos and self-destruct. For this reason, Chesed's antithesis came forth next: The fifth Sephirah, Gevurah.
CHOKHMAH. Wisdom, intuition, awareness. The beginning of consciousness and recognition The second level of the revelation of the Ayn Sof. Keter is the Divine Will, the "I" of Creation. However, in order that the "I" be realized (understood) and actualized (activated), it must be cognizant (aware) of itself. The "I" must move on from simply being "I," and become "I am." This "I am" level of self-recognition is the second Sefirah, Chokhmah.
[PASTOR VITALE'S COMMENT: One can have a conscious existence and, spiritually speaking, still not know who they are***End Comment]
Chokhmah is the initial grasp of awareness, the beginning of consciousness and recognition. Chokhmah is like the proverbial Light bulb that Lights up over one's head revealing a brilliant idea. The idea pops up fully developed because its source is Keter. The source of the idea is Keter, and the ability to recognize the idea is Chokhmah.
Chokhmah reveals inner, subjective knowledge, that which is known because it is an inner truth, not because of an external lesson. Chokhmah is the realm of the purely spiritual, that which manifests the essence of Keter.
The primordial Chokhmah gave form to the latent power lying dormant within AK (Keter). The "I" of Keter became the "I am" in Chokhmah. The two are inseparable. Keter and Chokhmah are united as are the soul and the spirit within the body.
The original Light that entered the void from God's ultimate essence only penetrated to the level of this Chokhmah. After this, the Light of the Keter, cloaked with the Light of the Chokhmah, took the place of the original descending Light, and continued to descend into the very middle of the void.
CONSCIOUSNESS. The emanation of the worlds is not exclusively an historical event. It also signifies the genesis and development of the Divine Consciousness, and its counterpart in mortal man.
AB is the realm of spirit, which dwells in the unconscious, and SaG is the realm of mind, the place of conscious, intellectual and rational thought.
The fallen Vessels in Beriyah became the source of all psychotic illness. (See, also, “World of Points, The Fall.”) Mental illness is the result of the contents of the unconscious part of the mind streaming into the conscious part of the mind and overwhelming it, which causes the conscious part of the mind to lose its ability to distinguish between intellect and intuition, external reality and internal impressions. This, the true meaning of psychosis, is what happened when the Vessels of the fallen Kings fell from the primordial Atzilut (the realm of the Nikudim (Points)) into Beriyah (the realm of the intellect (World Of Creation)).
The rectification of the fallen Kings teaches how mental illness is to be healed. (See, also, "Rectification of the Worlds.")
CREATION. The worlds of Beriyah and below. (See, also” Creator.“)
CREATION, THE PURPOSE OF. The purpose of Creation was for God to bring into actuality the Names and attributes that existed only in a potential form in the simple, undifferentiated Light (Ohr Pashut) of the Ayn Sof.
CREATOR. The worlds of Adam Kadmon and Atzilut.
CONTRACTION (FORCE OF). The left column of Adam Kadmon configured as a human (Binah, Gevurah, and Hod).
DA'AT. An essential aspect and part of the Sephirotic Tree. Da'at is an external expression of the Keter, the manifestation of the union of Chokhmah and Binah that first goes forth into the lower seven Sefirot to enable them to receive the upper Lights. Da'at IS NOT a Sephirah but, nevertheless, serves as one. Da’at is a quasi-Sefirah.
Da'at's place is in the center column, directly underneath the Keter, lower than Chokhmah and Binah, yet above the six Sefirot that make up Ze'ir Anpin.
Da'at is the secret of the Overlap. The overlapping of the worlds is one of the most important concepts and realities in Creation. The Keter of the Nikudim emanates at the point of the lowest third of the Tiferet of the world above it. In other words, the essence of one world emanates from the heart of the world above it.
The Keter of the lower world overlaps the Tiferet of the upper world, the Chokhmah overlaps Netzach, and Binah overlaps Hod. But, we are told, according to the order of the Sefirot, there is no Sefirot of the head of the lower world to overlap the Yesod of the upper world. Therefore the outer manifestation of the Keter of the lower world, which is already overlapping Tiferet of the upper world, reaches down and overlaps the Yesod of the upper world.
This is the definition of Da'at: The Yesod of the upper world overlapped by the outermost part of the Keter of the World of Points.
Da’at is the product of the union of the Yesod of AB and the Yesod of SAG.
Da'at is the weaving together of the generative energy of the upper world (Yesod) with the mental energy (Keter) of the lower world.
Da'at and Yesod have an integral relationship with each other: Yesod corresponds to sexual energy and the genitalia, while Da'at is the product of the union of Chokhmah (AB) and Binah (SAG), which generate mental energy.
Da'at is a very deep, intimate knowing which can be likened to sexual intercourse.
Da'at is intuitive knowledge, that is, knowledge that appears in our mind without learning, studying, or experiencing it. Da'at includes a knowledge of the future.
Da'at is the essence of realized intuitive INTELLECT.
Da’at was the first vessel to break. (See, also, “World of Points. Shattering of the Vessels.”)
DALET. The 4th letter of the Hebrew Alphabet, which has a numerical value of 4.
The Hebrew letter “Hey” is formed from a dalet and a Vav. The Dalet aspect of the letter “Hey,” is most prominently manifest in the Light of the Ears.
DEATH. Lurianic Kabbalah teaches that death was created because God’s Plan for Creation included a resurrection.
[PASTOR VITALE'S COMMENT: This statement is inconsistent with the Doctrine of Christ, which teaches that Adam and the whole Creation could have been perfected through union with Jehovah. According to the Doctrine of Christ, Adam was tricked into believing that the Creation would be perfected by experiencing good and evil. And, in fact, in its present, mortal state, the fallen Creation can and will be perfected through good and evil experiences in Christ Jesus, But this was not the case before the Fall.
Christ-Centered Kabbalah teaches that the perfection of the female side of Adam Kadmon (the simple Adam, who is the male seedling in Adam Kadmon's ovary), was to have been accomplished through union with the Adam of Wisdom (Adam born of the union of Abba and Imma), not through union with Jehovah.
It was the male seedling (MaH) in Adam Kadmon's ovary, which is surrounded by the female BaN, which fell when the simple BaN (woman) was seduced by the Serpent. (See, Christ-Centered Kabbalah Message #531, The World Of Points And the Fall. **** End of Comment]
DESIRE. That which arose at the Center Point of the Ayn Sof (God), which was destined to be called by His Names. (See, also, "Ayn Sof, Center Point.")
DIFFERENTIATION. To perceive or show the difference between. To make different by alteration or modification.
A tool of the intellect used to create order in understanding.
DIVINE WILL. The First Aspect of God to be revealed in Creation.
Divine Will crowns the Creation like a royal diadem and therefore the first level of Divine manifestation in Creation is called “Keter,” God's Crown.
The essence of the Divine Will is like a sea - it contains everything in the form of the unmanifested, raw, unrealized potential of all that which is to come. In other words, the Keter is the "everything" of the world to come in seed form.
The Divine Will (Keter), the initial process of God in the universe, is metaphorically called “Adam Kadmon, Primordial Man.” We use human metaphorical images to assist our understanding of sublime and profound spiritual truths. Adam Kadmon is not a physical man. Adam Kadmon is a metaphor given to assist our limited human mind, which is blemished from eating of the Tree of the Knowledge of Good and Evil. (See, also, "Adam Kadmon.")
DRASH. The allegorical meaning of the Torah. The Drash Kabbalah group corresponds to the Sephirah Binah. This group works with the serious mental construct meditations of the Albufia (renowned Kabbalist) system and the Sefer Yetzirah (foundational, Kabbalistic text, the authorship of which is attributed to Abraham). These students do not spend much time mastering the philosophical works of the theoretical Kabbalah. Neither are they involved in singing and dancing. They are usually secluded and very rarely make themselves known, even to other Kabbalists. They excel in the practice and not just the study of the Ma'aseh Bereshit, the secrets of Creation, which include a knowledge of science and technology, complemented by the spiritual disciplines.
This group endeavors to rearrange spiritual matters in the heavenlies through their intricate mental constructs. These students of Kabbalah have a special name. They are called Mitbodedim (the secluded ones).
EMANATOR. Adam Kadmon.
ENDLESS. Ayn Sof, God. (See, “Ayn Sof & Adam Kadmon.”)
EXPANSION (FORCE OF). The Right Column of Adam Kadmon configured as a human (Chokhmah, Chesed, and Netzach).
FIVE HUNDRED. The number concealed Within the Chasadim and the Gevurot.
FORM. Creation requires formed vessels to differentiate (partition off/separate) God's indivisible Light into individual packets which manifest all of the potentials lying latent in God's unknowable Essence (outside of Creation).
The three metaphors of Adam Kadmon's Ears, Nose and Mouth, representing the Light of God that emanated outside of Adam Kadmon, led to the solidification of Form within a world of Force. The initial vessel which emanated from the Mouth of AK was an prototype which set the stage for the next phase of Creation: The formation of the Vessels which would create the universes.
FOREHEAD OF DESIRE. The Light that comes forth from Adam Kadmon’s Forehead is called the "Forehead of Desire." Our universe was created from the Light that comes forth from the Forehead of Desire, which is the Supernal Will.
[PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah says that our universe was formed by the Serpent, and that this present illegal formation of the Primordial Substance in only a temporary interlude in the process of Creation.
The glorified Jesus Christ is the Universe that came forth from Adam Kadmon’s forehead****End Comment]
The Mohin, the Brains of Adam Kadmon, expressed by the Name AB, dwell inside AK’s head, and Adam Kadmon's Forehead surrounds and covers His brains, which are concealed by AK’s forehead.
The masculine Lights of the Brains (AB) joined with the feminine Lights of the Ears, Nose and Mouth (SaG) inside of Adam Kadmon's head, and the New Light called “MaH” was born from that union which took place behind Adam Kadmon's Forehead. (See, also, "Light, New.")
FOUR WORLDS. Atzilut, Beriyah, Yetzirah and Asiyah. Are levels of Creation (not physical places or locations). These four worlds represent four realms present in man:
Spiritual (Atzilut) = unconsciousness,
Mental (Beriyah) = thought/intellect, i.e., consciousness,
Emotions (Yetzirah) = feelings
Physical (Assiyah) = form.
Each of these realms exists within everything in Creation. Before anything can take on physical form, it must first exist in the concealed realms. At first, there is unconscious, or unrevealed thought, then conscious thought, which is then joined to emotion, which stirs up the creative ability to give tangible, physical form to the thought.
Each individual part of the whole contains the entire whole within it.
GAN EDEN. Garden of Eden.
GEVURAH. The fifth Sefirah, representing the force of restriction, severity, discipline, and judgment. Also, merit.
Gevurah means severity, but it is better described as limitation within the context of discipline. Where the force of Chesed shines outward without boundary and end, Gevurah describes the boundary and the end. Therefore, Gevurah is the source of judgment.
Gevurah is also referred to as "merit," because Gevurah will only give forth that which is absolutely deserved. Those of us in the physical plane continually rely upon God's mercies, because we are unable to stand before the unadulterated power of Gevurah.
[PASTOR VITALE'S COMMENT:Gevurah is the Sowing & Reaping Judgment. Gevurah is manifesting in our fallen world as Satan, the enforcer of the Sowing & Reaping Judgment****End Comment]
GEVUROT. The five severities. ( See, also, “Chasidim.”)
GOD. See, also: "Ayn Sof."
GOLEM. A created being, not quite human. The Kabbalist creates a Golem by manipulating the 231 Gates (permuta-tions) of the Hebrew letters.
GOOD AND EVIL. “Good” is defined as moving towards God, and “evil” is defined as moving away from God. God had to first create evil In order for good to exist, just like Chaos had to exist before there could be order.
[PASTOR VITALE'S COMMENT: Evil is a necessary part of the Creation because good is revealed by contrast, but it is an error to think that YHVH or any of the agents of the Ayn Sof subjected the lower Adam (who fell), or the Creation, to that evil. God created evil, but God does not devise evil deeds. God assigned Adam to rule over the evil in each of the created worlds, but Adam failed, and the evil one escaped from Adam’s control and began to do evil deeds.****End of Comment]
Man, God's agent, has the job of elevating the fallen sparks and repairing the broken vessels.
[PASTOR VITALE'S COMMENT: Man IS the broken vessels and, as such, he is incapable of repairing himself. But thanks be to God, who sent us Jesus, the help promised in Genesis 2.
Thank you Jesus for preparing our minds and hearts to study the great jewels available to us through Kabbalah, and not be corrupted in the same way that Adam was.
2 Cor 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity [singleness] that is in Christ.
4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.KJV
Christ-Centered Kabbalah is the Key Of Truth that will unlock the power of Kabbalah to perform its purpose, which is the regeneration of humanity and our elevation beyond the power of death,
Prophesy: Yea, even above the lies that proceeded forth from Adam Kadmon's Mouth, which is the Nephesh level of soul [the animal nature/circular Sefirot]
“The lies that proceeded forth from Adam Kadmon’s mouth” is Malkhut of the World of Points, who became the Serpent (the Tree of the Knowledge of Good and Evil) that kidnapped Ze’ir Anpin’s children, and continues, until this day, to force them to incarnate over and over again in a corrupt and painful world****End of Comment]
H'Y'D'A (HIDA). Rabbi Haim David Azulai, a great Kab-
balist of the 18th-century, who wrote disparagingly about a European Kabbalistic text called the Emek HaMelekh because that text was based upon the Kabbalah of Yisrael Sarug. Rabbi Azulai's disparaging words might have been nothing more than a smokescreen to keep the curious away from the sacred Emek HaMelekh text.
HADAR, KING. One of the eight Kings who descended from the World of Points. King Hadar is the only one who is not of the spiritual land of Edom, which signifies the abuse of the spiritual power of Creation.
King Hadar signifies the Rectifier or, as we would say, the Saviour, the quasi-Sefirot, Da'at, which is a manifestation of both Keter and Yesod. Keter, as a part of Da'at‘s integral makeup, distinguishes King Hadar from the other seven Kings, all of which have no potential to manifest "the head,” which is YHVH. (See, also, “Da’at.”)
[PASTOR VITALE'S COMMENT: If Isaac Luria’s account of the shattering of the vessels of the world of Points is accurate, King Hadar must have descendants in the Earth today, mortal men carrying Hadar’s "regressive spiritual gene" which is their potential to be rejoined to "the Head."
But the Doctrine of Christ says that Abel (Yesod) , the positive side of Cain and Abel, humanity’s mortal foundation, becomes eligible to manifest the nature of the Saviour when Christ, the seed of the Savior, is grafted to him.
To state the issue clearly:
Lurianic Kabbalah says that Hadar, the King who has the potential to manifest the nature of YHVH, descended into the earth as the quasi-Sefirah, Da’at, along with the seven shattered vessels of the World of Points. Wherefore, the potential within the human race for restoration, or rectification, must be innate within some mortal man.
Christ-Centered Kabbalah says that it was the female Adam in the Garden (Adam Kadmon’s ovary), who had the potential to be born as an immortal man, that descended into the earth with the seven shattered vessels of the World of Points. Wherefore, the innate potential for rectification within mortal man must be actualized from outside of himself, by the seed of the male Adam.
Lurianic Kabbalah says that the male vessel of Da’at descended into the earth.
Christ-Centered Kabbalah says that the female seed of Adam Kadmon’s ovary descended into the earth.
My question to the Kabbalists is this: How can the shattered vessel of Da’at, which is separated from its light, manifest the nature of YHVH and not die? How can a shattered vessel which is separated from its light be the Saviour?
The female Adam in the Garden (Adam Kadmon’s ovary) had the potential to reproduce the nature of YHVH before its premature descent into the earth, and that innate potential still exists in all of the descendants of the female Adam who exist in the earth today as mortal humanity.
Wherefore, the seed of the spiritual male must be added to mortal humanity for rectification to take place****End of Comment]
HAGAT. Chesed, Gevurah and Tiferet, the first Triad of the Midot and the second Sephirotic Triad. (See, also, “Midot.”)
HAHISH'TAL'SH'LUT. The order of spiritual Creation/evolution, which only manifests that which was previously unmanifest and undifferentiated.
HALAKHA. The Jewish Law. The law tells us what to do.
HALAL. The empty space that Creation was formed in. The Halal is not really empty, but contains an "echo," or a "residue" of the true Light. Ten Sefirot emanated throughout the entire Halal (empty space). Everything else that comes afterwards, is only a manifestation of them.
HASHKAFA. Jewish philosophy, representing he Jewish state of mind, which teaches us how to think and how to define right from wrong.
HASIDUT. A system of kabbalistic study founded by the Ba’al Shem Tov, A ymaster Kabbalist. (See, also, “ Ba’al Shem Tov.”)
HAVRUTA. Study partner.
HEART. The heart corresponds to the six Sefirot, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, and is represented by the Name MaH, which Name corresponds to Adam Kadmon’s Nose.
The level of spiritual power symbolically represented by Adam Kadmon’s Nose, manifests motivation. Wherefore, emotions, and the power of emotions, are associated with the Nose.
The Heart (symbolized by the Nose) is considered to be subservient to the Head (the Mind, symbolized by the Ears), even though the Light that emanates from the Nose is the same exact Light that emanates from the Ears. This is because the Light of the Nose, even though it is the same Light that emanates from the Ears, is further away from its original source, the Ayn Sof.
HEBREW GRAMMAR. When a yod is added to a verb base, the verb is transformed from the passive into the active tense.
Hekhal Ahava. Love. The fifth palace. Corresponds to Chesed.
Hekhal Etzem HaShamayim. The essence of Heaven. The second palace. Corresponds to Hod.
Hekhal Livnat HaSapir. A brick of Sapphire. The first of the palaces. Corresponds to Malkhut and Yesod.
Hekhal Kodesh HaKodashim . The holy of holies.The seventh palace corresponds to the upper Triad of the Sefirot, Keter, Chokhmah and Binah.
Hekhal Nogah. Brightness. The third palace. Corresponds to Netzach.
Hekhal Ratzon. Desire. The sixth palace. Corresponds to Tiferet.
Hekhal Zekhut. Merit. The fourth palace. Corresponds to Gevurah.
HEY. The fifth letter of the Hebrew alphabet. The letter hey is spelled, HeY, Yod, and has a Numerical value of 5. Hey is the second letter of God's Holy Name, YHVH, which represents the initial revelation of the 5 general Partzufim (Sephirotic Faces).
Hey is the letter that emanates from the ears of Adam Kadmon.
The letter Hey is formed by a combination of two other letters, a larger Dalet and a smaller vav. When viewed in this way, the numerical value of the letter Hey is ten, the full number of the Sefirot which are subtly manifest within the five Partzufim.
HIRIK. “ִ” (i). The Hebrew vowel which corresponds to Netzach. The Hirik is written as a single dot underneath the letter.
HOD. The eighth Sephirah, which means glory,or empathy. Hod brings forth the benefits of what is conquered. While Netzach conquers for the sake of the collective good, Hod benefits from the conquering for its own personal good.
Hod is the domestic spirit, the fruits of Justice, and uses that which is conquered to benefit the spiritual family. Netzach can be likened to a husband who expands his energy outwards, to create, maintain, and expand his business enterprises, while Hod, the wife, translates the fruit of his efforts into an inward form, the making of a home.
[PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah says that Hod represents the Mind of Christ which comes forth after Netzach conquers the carnal mind****End Comment]
HOLAM. “ֹ” (o). The Hebrew vowel which is formed by a single dot above the letter, and corresponds to Tiferet.
INTELLIGENCE. See “Tevunah ”
KABBALAH MA'ASIT. Magical Kabbalah.
KABBALAH. To Receive. "Reception" is not acquired from books or the learning that can be acquired from books. Reception is a living chain. It can only come from another link in the chain, not from someone who is self-taught.
[PASTOR VITALE'S COMMENT: The Spirit of Christ is full well able to train up teachers to instruct His chosen ones in Kabbalah***End Comment]
KAHAB. The Kabbalistic abbreviation for Keter, Chokhmah, Binah, the first triad of the Sephirotic Tree.
KAMATZ. ָ (a). The Hebrew vowel written as an horizontal line underneath the letter, which corresponds to Keter.
KAVANOT SYSTEM. The meditative system of the Ari'zal and Rabbi Shalom Sharabi (the Rashash), which focuses exclusively upon the Ayn Sof.
KETER. Crown. The first Sefirah, and the first aspect of the Light of the Ayn Soft o manifest within the void.
The expression of God's desire to create the universe. Keter is called "Crown" because, just as the crown upon a head is above the entire body and is the glory of the entire body, so, too, Keter is above all the rest of Creation
This first of the ten aspects of Light (Sefirot), the primordial essence of all things yet to come, entered the void like a laser beam and quickly formed a sphere surrounding the outermost parameter of the void.
Keter is also called the “Ra'avah Ila'ah,” the Supernal Will (of the Divine), because it is the Will more than anything else that defines existence. Will is the force of life.
The Will, i.e., Keter, can also be called "Ani," meaning "I," because there is existence prior to consciousness of existence. Existence preexists the awareness of one's existence. Thus, Keter is I, before the I can say I am.
Keter is also known as Adam Kadmon, but "I" is more often used to describe Keter.
Keter manifests the kernel of life. Keter is unrecognizable to anything beneath it. Keter is the raw force of life, where everything exists in its most basic rudimentary aspects. Unlike the Ayn Sof, which is unmanifest potential, Keter is manifest, but just beginning.
Keter is the highest Sephirah because it is the first.
Keter is the essence of unity before all the different parts divide and develop independent identities. (See, also, “Adam Kadmon.”)
KINGS OF EDOM. The eight Vessels that lost their Light when they fell, became similar in darkness to Malkhut, which has no Light of its own and were, thus, called Kings, like Malkhut, which means Kingdom.
The eight Kings signify the seven lower Sefirot of the World of Points, plus Da'at, the quasi-sefirah, whose place is above Chesed. They all manifested as the Kings of Edom, signifying the intense spiritual power of the Sefirot manifesting through the unmarried Malkhut.
The seven Sefirotic Vessels (Chesed through Yesod) and the Da’at of the World of Points (Olam HaNekudot) that shattered, fell into Beriyah, and incarnated in the World of Action.
Eight Kings incarnated, but only seven Sefirot shattered (Da’at is not a Sefirah). Deaths were recorded for all the Kings who ruled in the land of Edom, except Hadar, the last King listed in Genesis 36. The death of Hadar, is not mentioned in the Scripture because, even though Da’at’s Vessel shattered and fell down with the seven, King Hadar is not one of the fallen Kings. Hadar is MaH, the Rectifier, the New Light who comes to resurrect the fallen kings. (See, also, "Light, New.")
The Light of the new MaH is the secret of the eighth King, called Hadar. Hadar is the Rectifier and the Giver of life to the seven Kings who preceded him and died. Death is not spoken of in connection with Hadar. As soon as Hadar emanated he began to sift through the seven Kings to make them passive (feminine) to His activity (masculine). The seven Kings were collectively called BaN after Hadar sifted them.
[PASTOR VITALE'S COMMENT: The number seven signifies completion and, in this case, indicates the totality of mortal humanity.
“To sift" means "to separate." The Rectifier will sift the individual members of mortal humanity to separate the fallen seedling of AK’s Ovary within them, from Leviathan, who is attached to it, and sucking its energy. The collective residue that is sifted out is once again configured as Adam Kadmon’s collective male seedling, which is now within the mortal descendants of the Seven Kings, the Bride of the Rectifier. Kabbalah does not equate Messiah with the Rectifier.****End of Comment]
Klipot. The lesser forms that the Vessels acquired as a result of falling into the lower worlds, before they were prepared to be inhabited. The source of evil.
KUBUTZ. “ֻ” (u). The Hebrew vowel that is formed by three diagonal dots, from top left to bottom right, and corresponds to the Seforah, Hod.
LIGHT. All Light is the Light of the Ayn Sof. Variations in the Light occur as the location of the Light changes, not because of variations in the essence of the Light. The only difference between the many lights of Adam Kadmon is the manner in which the Light is revealed in Creation.
LIGHT, DICHOTOMY OF. God exists in the expansive Ayn Sof, and He also exists in the contractive Tehiru (residue) of the Halal (empty space). .There are two opposing forces which express God’s essence, as a result of the Tzimtzum.
LIGHT, NEW. Mah, the Son, is the New Light, born of the union of the AB and the MaH of the SaG of Adam Kadmon, which emerged from Adam Kadmon's Forehead. (See, also, “Forehead Of Desire.”)
The Lights of Adam Kadmon's Ears, Nose and Mouth came forth from the AB of AK’s SaG, as complete and concrete breaths. The Light of Adam Kadmon's Eyes came forth from the SaG of AK’s SaG, but were not complete or concrete breaths.
This New Light called MaH, the last of all these Lights, has no character of breath, or sight, but is pure illumination drawn forth from the Forehead of Adam Kadmon.
The abundance of Light within the skull of Adam Kadmon overflowed into the lower worlds, and stirred up the Desire of the forces below to join with the forces above. So, the Lights of the Nikudim (points) ascended again, this time as MahN (Mayim Nokbin, the feminine Waters), into the womb of Imma. This second ascension of the inner essence of the A'Ha'F (Ears, Nose and Mouth), which arise out of the SaG of Adam Kadmon, caused their union with the Hidden Lights of Adam Kadmon’s Head.
The new MaH, the Son of AB and SaG and the Rectifier of humanity, was born from this union, to raise and to heal all.
Together the two, male and female, are called "Adam" (mankind). This man did not fall, because He is the balanced male and female. Each one supports the other. The MaH strengthens BaN and BaN strengthens MaH.
[PASTOR VITALE'S COMMENT: There seems to be a lack of recognition here that the Rectifier is the Man, Adam of Wisdom, who came into existence through the "third coupling," the union of BaN and MaH, the Daughter and the Son, who are the offspring of Abba and Imma.
So, it is not the simple MaH who marries the Woman (seedling mankind) in the Garden, nor is it MaH, the New Light. It is the Saviour, born of the union of the Son and the Daughter, who marries the Woman in the Garden, and engraves the male seedlings within the Woman with the nature of Adam Kadmon.
Adam of Wisdom, the Rectifier, is the fulfillment of Jehovah's promise to Adam (the collective male seedlings in the Garden of the World of Points ) to provide a "help" (aide), who would defend them against the seduction of the Serpent, since the collective Woman surrounding the male seedlings failed to protect them from the Serpent.
The second generation of "Adam" (the product of the union of Adam, the Rectifier, with the male seedlings) is the manifestation of the three-fold cord: The Son (first thread) and the Daughter (second thread) couple and produce the man (Adam) (the third thread), who then couples with the Woman in the Garden to engrave the male seedlings within her with the nature of Adam Kadmon, to produce a harvest of immortal human beings with the nature of Adam Kadmon****End of Comment]
The Name MaH is numerically equivalent to the name Adam.
Adam contains both MaH and BaN, but only MaH is called Adam because, when MaH sifted and rectified BaN, He combined and united Her to Him and, thus, BaN became subservient to MaH.
[PASTOR VITALE'S COMMENT: I have found no explanation in our present studies as to what the word "sifted" meant to Rabbi Chayyim Vital. The Doctrine of Christ teaches that Cain (BaN of Kabbalah) who surrounds the male seedlings of Adam Kadmon's ovary, married the Serpent (the evil side of the Daughter, the complex BaN born of Abba and Imma) and became Rahab, the primeval Dragon.
In this context, the word "sifted" means that Adam, the Rectifier, separated Cain (BaN of Kabbalah) from the Dragon, and married the collective Abel, the seedlings within the Woman, Himself.]****(End of Comment)
When MaH rectifies BaN, He takes a portion of Her Light for Himself. These are the Hasadim (source of mercy) and the Gevurot (source of severity). At the time of the supernal union MaH, gives the Gevurot, as his own procession, to BaN.
[PASTOR VITALE'S COMMENT:: Binah is the source of mercy and Gevurah (Gevurot) is the source of severe judgment. The two together produce merciful judgment (judgment with understanding). The outplaying in the human experience of MaH taking a portion of BaN's Light for Himself when He rectifies Her, is the loss to the disciple in Christ of (1) the gifts of the Spirit and the female ministry associated with the Holy Spirit, and (2) the harsh judgment (condemnation, criticism, etc.) associated with the carnal mind. As Kabbalah teaches, at the time of the supernal union of Christ (Yesod) to Abel (the male side of the female personality), Christ Jesus (MaH) imparts the White Throne Judgment (merciful judgment arising in a mortal man) to the overcoming disciple****End of Comment]
YHVH spelled with Alefs is numerically equal to 45, and the standard YHVH is numerically equal to 26. The difference between the two YHVHs is 19, which is the numerical value of Hava (Eve).
The New MaH is the product of the union of AB and the Cantellations of the SaG of Adam Kadmon, and becomes the entire world of Atzilut, the general realm of God revealed in Creation.
MaH illuminates from the Forehead of Adam Kadmon because this is where the AB and the SaG meet to unite.
LIGHT OF THE EYES. The Light of the Eyes of Adam Kadmon has two aspects. From one aspect, the Light of the Eyes is SaG, and from another aspects the Light of the Eyes is BaN. (See, also: "Ta'amim," "T'A'N'Ta, and drawing at the end of this Glossary.)
The Light of AK’s eyes emanates outward from the Eyes. But, in the upper torso of Adam Kadmon, the Light of the Eyes is absorbed by the Lights of the A'Ha'F (Ears, Nose and Mouth of Adam Kadmon), which are stronger than the Light of the Eyes. Therefore, the Light of the Eyes only becomes manifest underneath the torso of Adam Kadmon.
LIGHTS OF THE A'HA'F. The Lights of Adam Kadmon’s Ears, Nose and Mouth (A’Ha’F) emanate outside of Adam Kadmon’s body and manifest their Light down to His metaphorical Navel, which leaves the lower portion of Adam Kadmon (including the World of Action, where we exist) in darkness.
LIGHTS OF THE MOUTH. The Light of Adam Kadmon’s Mouth becomes manifest at the lower third of Adam Kadmon’s Heart, and from there emanates down to His Navel.
LONG FACE . See, Arikh Anpin.
MA'ASEH BERESHIT. The secrets of Creation, which include a knowledge of science and technology, complemented by the spiritual disciplines.
MAH HADASH. See, "Light, New."
MAH. Emotional Realms. Corresponds to the crowns on top of the letters (Tagin). Begins at Adam Kadmon’s Navel.
[PASTOR VITALE'S COMMENT: There are four stages of MAH:
(1) Simple MaH (Adam In The Garden). This simple MaH is Adam Kadmon’s potential to birth a visible, male Creation.
The simple MaH is the inner male aspect, which is surrounded by the female BaN. This is the Adam who was “placed” in the Garden, the collective name for the inner aspects of MaH and BaN, who became the male seedling of Adam Kadmon’s Ovary.
This simple Adam (collective MaH and BaN in the Garden) is female in its ovarian stage, and must cohabit with the Adam born of wisdom, before He (the simple MaH) can be born into the visible World of Action as the immortal second generation of Adam.
(2) Mah, The Son (Ze’ir Anpin). The Son (Ze’ir Anpin) is the offspring of Wisdom (Chokhmah/Abba/Father) and Understanding (Binah/Imma/Mother), before His marriage to Nukva (the Partzuf of Malchut) of the World of Points, Adam Kadmon’s Daughter.
(4) Compound (Married) MaH (Adam). This is Adam, born of Wisdom (Chokhmah/Abba/Father) and Understanding (Binah/Imma/Mother), who is also married to the Daughter of Abba and Imma, His sister (So 4:9).
“Adam,” the name of the compound MaH, the married Adam of Wisdom, is used interchangeably with the Male Sephirotic Face (Partzuf), Ze’ir Anpin, even though the two are not the same. Ze’ir Anpin, the Son, becomes “Adam,” only after His marriage to Nukva (Partzuf of Malchut) of the World of Points, since the very definition of “Adam” is that He is both male and female (Gen. 1:27). (See. also, Light, New; Worlds, Rectification of, and World of Points****End of Comment]
MAHN. The desire from below to receive from above.
MAKIFIM. Levels of soul, i.e., Nephesh, Ruach, Neshamah, Chayah and Yechida.
MALKHUT. The Final stage of Creation and the most important of all the Sefirot. When the first nine Sefirot are in proper alignment and, thus, all manifest Creation is in harmony, the final Sephirah, Malkhut, emerges.
All of the worlds above merge in perfect union and harmony.in Malkhut, who enables all the supernal forces of Will, mind, heart and motivation, to become united and manifest in the World of Action, this physical world.
Malkhut, the final stage of Creation, the Sephirah that completes the infilling of the void, is the farthest distance away from the surrounding Light of God's ultimate essence.
Malkhut, the last level of Creation, is the original intent of the Will of the Creator.
The Center Point of the Ayn Sof became Malkhut.
Malkhut can unite all worlds, something that none of the supernal worlds can do. The potential of Keter and Chokhmah are actualized in Malkhut and, thus, fulfill the purpose of Creation.
The Malkhut that we study is Adam Kadmon's Malkhut, which is destined to be revealed to everyone in this, our physical world, through Messiah.
MASAKH SEPARATION (NEW TZIMTZUM). An Empty Space similar to the empty space between the Head of Adam Kadmon and the Light of the Ayn Sof. (See, also, "Tzimtzum").
Whenever something new is about to occur, the space that will contain it must first be created. This was the cause of the initial Tzimtzum, as it is here with this New Tzimtzum.
A Masakh (Separation) was created to separate the upper and the lower worlds, and to define the boundaries between them.
This New Tzimtzum occurred at the point where the Light of the Akudim (Bound Lights that came out of Adam Kadmon's mouth) ended.
Adam Kadmon withdrew the inner Light of his entire lower half beneath his metaphorical navel, to separate the Light of the Akudim (Bound Lights in Adam Kadmon's mouth) above, from the World of Points below.
MAYIM NOKBIN. The feminine waters, which are described by the attribute called MahN, one of the most essential ingredients of Creation: The desire from below to receive from above.
The internal Lights of the World of Points ascend to open Adam Kadmon’s Eyes, which leaves Adam Kadmon’s lower part in the dark. This ascended Light is called Mayim Nokbin.
MIDOT. The six Sefirot (Chesed through Yesod), which are the primordial source of emotion.
Emotions can change a thought and give it emphasis, passion and flavor, which the mind alone cannot do.
These six Sefirot (Chesed through Yesod) are the powers that transform thought (the upper Triad. Keter-Chokhmah-Binah) into action (Malkhut, the tenth and last Sephirah).
These Sefirot (Midot) are six in number, because this double Triad reflects the dual nature of Keter's manifestation into Chokhmah and Binah.
The upper Triad is made up of three Sefirot, Keter, Chokhmah and Binah, so there must be three complete Triad's, each one reflecting and congealing the Light from the Triad which is above it.
MIND. The Mind, be it the Supernal Mind or the mortal mind of fallen man, is full of numerous thoughts, and in a continuous state of flux. But every thought is not acted upon, nor is every idea turned into reality, because for thought to manifest into action, the thought must be linked to the action. This link is the Heart.
MITBODEDIM. The secluded ones. (See, also, "Drash.")
MOHIN. Keter, Chokhmah and Binah, the first three sephirah manifest aspects which correlate to the power of the mind. Binah is the left brain, Chokhmah the right brain, and Keter is the skull that, like a crown, is on top of them both.
MOUTH. The symbolic place where the initial unity of all ten Sefirot of Adam Kadmon's SaG (Binah) takes place, where Light and Vessel become one.
The Light of the Mouth of Adam Kadmon is the BaN of the Ta'amim (Cantellations) of the SaG.
In the Mouth, the two aspects of Light, Ohr Makif and Ohr Penimi, which were separated in the Ears and Nose, finally become one. The Light that now emanates from the Mouth of Adam Kadmon is the first time that the 10 Sefirot have emanated together completely, but they come out together within one Vessel. All 10 aspects of the Light are intact and unique, but they all share a single Vessel, which squeezes the 10 Sefirot together and prevents them from manifesting their full individuality.
The Kabbalists call this place of the Mouth Olam HaAkudim (World of the Bound (Sefirot)), because all 10 Sefirot are squeezed together in one Vessel in the Mouth.
The Light of the Mouth comes forth as a breath of God, which is the first manifestation of Light and Vessel, soul and body, force and form, MANIFESTING AS ONE CONCENTRIC WHOLE, in which all 10 Sefirot are combined as one, contracted, and limited in their ability to move.
Remember that the Name BaN correlates to the life force of God in the physical Creation, and thus to the physical universe itself. The Light of the Mouth therefore becomes the essential origin of everything that would eventually exist in a form.
The Light of the Mouth contained ten Sefirot within one Vessel, rather than ten Vessels, one Vessel for each of the Sephirah.
Even though the Light of the Mouth succeeded in uniting the aspects of Ohr Penimi within the Ohr Makif, thus unifying Light within Vessel, still there was need of further rectification, because the force of the Ohr Makif and the force of the Ohr Penimi were completely equal: Force and form, soul and body, Light and Vessel, were equally balanced and, as such, the Ohr Makif (the Vessel) was not strong enough to maintain its integrity and contain the Ohr Penimi (the Light) that poured into it. In other words, at this stage there was no differentiation between the cosmic forces. Mercy, severity, balance, Light, darkness, and everything else, now existed, yet all were combined into one (not differentiated).
There was no stability between the force of the Ohr Penimi and the form of the Ohr Makif. This means that it was not yet unalterably established that the Ohr Makif was to be the form, that is, the Vessel, and that the Ohr Penimi was in the permanent role of the "Force" that fills the Form of the Vessel.
To put it simply, the Lights from the Ears and Nose of Adam Kadmon were mixed together as one in Adam Kadmon's mouth, but each of their functions was not yet permanently established. So it was now necessary for a rectification, or a rebalancing, to occur in order for "Form" and "Force" to be permanently established in right relationship to each other.
The first step of this "rectification," was to separate the ten Sefirot of the Ohr Penimi (Force) which were within the one Vessel (Ohr Makif) that was emanating from AK's Mouth, so that the Vessel itself could become securely firm. Adam Kadmon performed an act of Tzimtzum (contraction) to accomplish this. He inhaled the Light that emanated from His Mouth, thus drawing the Light back into Himself.
Adam Kadmon withdrew only the Ohr Penimi (Force) back into himself, and the Ohr Makif (Vessel) remained in its place as an empty Vessel, a body without a soul, in which state the Ohr Makif quickly solidified, and became a stable Vessel. (See, also: Mouth, Light of the.)
NAHIY. Netzach, Hod and Yesod, the second Triad of the Midot, and the third sephirotic Triad.
NEKUDOT. Vowel Marks. There are nine vowels, one for each of the Sefirot, with the exception of Malkhut because, as we have already learned, Malkhut has no Light of her own, other than what She receives from above: Kamatz, Patah, Tzere, Segol, Shva, Holam, Hirik, Kubutz, Shuruk. (See, also: symbol for each vowel listed by vowel name.)
Alll the vowels are formed by either a combination of dots, or in the case of the first two, Kamatz and Patah, a small line. Each individual dot is actually a letter YOD, and each small line is actually a letter VaV. The dots, or the YODs, in the lower eight vowels, number 13. YOD has a numerical value of ten, and 10 x 13 equals 130, the numerical value of Ayin, the Hebrew word for eye.
Kamatz and Patah are the first two vowels. Kamatz is a VaV (6) and a YOD (10), and Patah is a VaV (6). Together, these add up to 22. These are the 22 letters of the Hebrew Alef-Bet, which interact with the vowels to form Creation. In other words, the Sefirot Keter and Chokhmah, which are associated with Kamatz and Patah, give rise to all that which is to come. These two Sefirot, Keter and Chokhmah, create the Vessels for all the others
Without vowel marks it would be impossible to know have to pronounce words, or to determine which words the letters signify. Vowels are to letters, as the soul is to the body. The vowel is the life force, or the spirit of life, which, when breathed into the letters, make them into a sentence. Vowels are unique in that they are Chokhmah, SaG and BaN altogether. As such, they have a tremendous role to play in the Creation of the universe.
NEPHESH. The first aspect of the Keter to manifest in Creation in its basic form. Yet, the personality, the Ruach, exists within this rudimentary form.
NEPHESH LEVEL OF ADAM KADMON. The Nephesh is the first of the five levels of soul to manifest. It is the rudimentary life-force of everything.
Rabbi Chayyim Vital does not teach us much about the Agulim (spheres) of Adam Kadmon. He states that since the holy Zohar speaks almost exclusively about another form of the ten Sefirot of Adam Kadmon, then so will he. This other form of the ten Sefirot of Adam Kadmon is called Yosher (columns).
NESHAMAH. God level of soul.
[PASTOR VITALE'S COMMENT: Analogous to the Mind of Christ ****End of Comment]
NETZACH AND HOD. Two halves of one whole. These two Sefirot are the supernal source of the Spirit of Prophecy. Netzach and Hod are essential aspects of Adam Kadmon because they translate the sexual energy of the Yesod into the heart energy of Tiferet.
NETZACH. Victory, Conquering, Domination. Tiferet, as the embodiment of justice, must execute its judgments. This gives rise to the next two Sefirot, Netzach and Hod, who act as the unified enforcers of Tiferet’s judgment.
[PASTOR VITALE'S COMMENT: Tiferet is the White Throne Judgment, the mercy of God, as opposed to the Sowing and Reaping Judgment enforced by Gevurah alone (satan)***End Comment]
Netzach is the outgoing force that is focused specifically on establishing order and organization. Order, itself, is a Left column characteristic, the desire to bring order comes from the expansive, giving nature of Chesed. Netzach, therefore, manifests the outgoing desire that seeks to dominate for the sake of doing good.
Netzach is a product of Tiferet, because it is the nature of justice to impose order, and the imposition of proper, holy order, is an act of mercy, not severity. Netzach, therefore, conquers and dominates all, so as to impose merciful goodness.
Netzach is the force that imposes the justice of Tiferet.
NIKUDIM (Points). The Sefirot of the world of Points are called “points” because they emanated one on top of the other, rather than inside of each other.
[PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah disagrees and teaches that the Sefirot of the Primordial Atzilut emanated correctly, in three columns.***End Comment]
The Points of the World of Points (the Primprdial Atzilut) emanated after the Masakh separation was created, which Masakh separation (located at AK’S Navel), divided the upper part of AK, from the part of Himself thatnis below His navel.
In relation to Beriyah, the realm of the Nikudim (the primordial Atzilut) is AB (the realm of spirit, and the unconscious part of the mind).
NIKUDIM, FALLEN LIGHTS OF. Lurianic Kabbalah says that the fallen Lights of the Nikudim originally emanated as SaG, because they are the offspring of AB and the Cantellations of SaG, the Supernal Mother. But when the Lights of the Nikudim fell, BaN, a new aspect, the final Letter Hey of YHVH, was created.
God's Name was originally YHV, but was changed to YHVH after BaN came into existence. BaN is the fallen Lights of the Nikudim, which were originally SaG.
[PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah teaches that Ze'ir Anpin's whole Genitalia was to be born in two stages: 1) Ze'ir Anpin's male organ, which is female in relation to, 2) Ze'ir Anpin's reproductive gland. The collective male organ and reproductive gland are considered to be MaH. However, the subordination of the male organ to the reproductive gland is indicated by the assignment of the name "Daughter" to the male organ, and "Son" to the reproductive gland.
BaN, our present physical world, came into existence when the thoughts of the Daughter, Ze'ir Anpin's male organ, deviated from the thoughts of Ze'ir Anpin's reproductive gland. This present physical world is an extraneous orbit surrounding the atom of Creation, which was never ordained by God, but came into existence because of the Serpent's rebellion.
“The Daughter” of AB and the cantellations of AK’s SaG is the World of Points.
“The Son” of AB and the MaH of AK’s SaG is the World of Atzilut.
The female World of Points, whether it is SaG or BaN, is called “the Primordial Atzilut” because the World of Points was never intended to exist by itself. God’s plan, from the beginning, was that Ze’ir Anpin would overlay her, so that the two worlds together would be called “Adam,” or “man”****End of Comment]
OHR MAKIF. The Ohr Makif is the Light that emanates from the Right Ear of Adam Kadmon. The Ohr Makif eventually congeals into the outer Vessel and form of a thing.
The Ohr Makif is called surrounding Light because it also forms the aura, or halo of a form.
The Ohr Makif is of a higher nature than the Ohr Penimi (inner Light) because, in addition to the ability of the Ohr Makif to congeal into the form or body of a thing without harm to itself, it is also the Light of protection that surrounds the form.
The Ari'zal says that the Chashmal (Speaking Silence) Angels seen by Ezekiel in his famous vision (Ezekiel, Chapter 1) are the lower forms of the Ohr Makif of the supernal Neshama souls that guide human destiny.
OHR PENIMI. Inner Light. (See, also, "Adam Kadmon, Ears of”) .
Ohr Penimi is the inner Light that emanates from the Left Ear of Adam Kadmon. This Light eventually congeals INSIDE the Ohr Makif (surrounding Light) and becomes the source of Life within every form.
The Lights of the Right and Left Ears of AK are not joined together (unified as one) because the Light at this level is too "distant" from the World of Forms to differentiate into outer Vessels and the source of life within them. The Light of Adam Kadmon's Ears is still too high (close in nature to the Ayn Sof) to form forms. The Light must descend further away from the Ayn Sof so that the forms can begin to congeal.
OHR PASHUT. A simple and undifferentiated Light. Rabbi Chayyim calls this Light the Ayn Sof (the Infinite, or Without End). It is the essential state in which God exists outside of all that He emanated.
OLAM HANEKUDOT. See, World Of Points.
OLAM HAAKUDIM. See, Light Of AK’s Mouth and World of Bound Lights.
OLAM HAMALBUSH. The World of the Garment, the letters of the Alef-Bet, which are the cloak of the Light of the Tehiru.
Their are 231 Gates (permutations of the Hebrew letters) in the forward positions, from Alef to Tav, and there are 231 reverse Gates from Tav to Alef. Both of these forms manifest the essence of God, one in expansion, one in contraction. Together, these Gates form what Rabbi Sarug calls the Olam HaMalbush (the World of the Garment) (the garment that covers the "echo" of the Light that fills the empty space) .
There had to be some type of border between the empty space and the Light of the Ayn Sof surrounding it, in order to prevent the Light of the Ayn Sof from seeping back into the empty space and filling it up again. Therefore, surrounding the empty space was an aspect of the Light of the Ayn Sof that also contracted further into itself. This aspect is called the Olam HaMalbush, the cloak spoken of above. Without this boundary the empty space would not have maintained its integrity.
OLAMOT. The four worlds.
Partzuf. Sephirotic Face (personality). All Sefirot are perceived through groupings called Partzufim, Faces. The Sephirotic face is how God is perceived at any given level by that which is beneath it.
PATAH. ַ (a). A Hebrew vowel, in the form of an horizontal line, that corresponds to the Sefirah, Chokhmah.
PERSONALITY. The Yosher (columns) aspect of the Sefirot. Also, the ruach level of soul.
POLARITY. Two opposing forces. The placement of the Sefirot in three columns (facing each other) creates a polarity, i.e., two opposing forces that vie against one another to create a sense of balance and harmony, which creates a third stage that is neither of the two, but a union between them. This state of sway between right and left creates what we call "the personality of the Sefirot." This is the key to their interaction, the secret of all movement in the universe.
PRE-EXISTENCE. Existence before Creation.
Primordial Forces. The Ayn Sof is the never changing ultimate anti-reality. As such, it can be called passive. Creation on the other hand is dynamic and ever-changing. As such, it can be called active. Passive and active, are the two primordial forces in existence. One seeks movement, the other seeks stillness.
Metaphorically speaking, the passive elements in Creation are called Female and the active elements are called Male.
IN CREATION THE PLACE OF THE FEMALE IS ALWAYS ONE STEP HIGHER THAN THAT OF THE MALE. This order was reversed due to the breaking of the Vessels and the corresponding sin of Adam.
[PASTOR VITALE'S COMMENT:This is the first explanation I have ever heard for the majority, if not all, of the believers being prepared to return to the original estate of the Creation, being female. In view of this revelation, the answer to all those who ask, "why would Jesus choose all males to be apostles if it were legitimate for women to be in this office," is, the apostles of 2000 years ago were not destined to return to the previous, exalted first estate of the Creation. As to why Jesus, Messiah was male, I can only guess that the Jews would never have crucified a woman****End of Comment]
PRIMORDIAL MAN. The primordial pattern of Creation, the essential Beginning.
PSHAT. Plain meaning of the Torah. Metaphysical philosophy known as "theoretical Kabbalah." Theoretical Kabbalah includes the study of the Zohar and the works of the HaArizal (Isaac Luria, the Lion). This is the study of Kabbalah that is not accompanied by Talmudic study and the observance of mitzvah.
RA'AVAH ILA'AH. The supernal Will (of the Divine). Will is the force of life. The Sefirot, Keter, is sometimes called by this Name.
It is the Will more than anything else that defines existence. Will is the force of life. (See, also, “Keter.”)
RaFaH Nitzotzin. 228 sparks of Light descended with the shards of the shattered Vessels, became entrapped within them, and are now in need of redemption and elevation. The RaFaH Nitzotzin [Abels of the Doctrine of Christ] are what is sifted out of the fallen Vessels and restored above. This is the secret of Redemption.
These sparks of Light were willing participants in their own spiritual descent because they knew that if the Vessels fell without any Light, the Vessels would die and remain dead forever. So, an aspect of AB from each of the four realms of AB, SAG, MAH and BAN, chose to descend with the Vessels.
[PASTOR VITALE'S COMMENT: The concept of a voluntary fall of the Light deviates from the Doctrine of Christ. (See, also, SHEILA’S COMMENT under “Good & Evil.”)****End Of Comment]
AB is equal to 72, and the four ABs of the four levels equal 288.
The RaFaH are the true Mahn (desire from below to receive from above) offered up by the righteous.
RALAH SHA'ARIM. The 231 Gates of the letters through which all of Creation is formed, which includes, according to Rabbi Yisrael Sarug, the worlds of Adam Kadmon.
There are 21 Alef-Bets (permutations) totaling 231 letters.
RECTIFICATION. Redemption. The need for rectification arose out of the death of the Kings, the shattering of the Vessels, and the descent of the fallen Vessels, along with the RaFaH nitzotzin (sparks) within them.
REMAZ. The implied meaning of the Torah. Those who seek the Remez of Kabbalah seek the emotional effects that this type of study has upon the soul. These individuals perform rudimentary forms of meditation, song, and possibly dance. They act out the joy in their hearts. Their experience of Kabbalah study is emotional and full of passion. They may or may not excel in the philosophical studies of the theoretical Kabbalah because they manifest the sephirah Tiferet, which is the heart. All their learning is heart-centered, instead of head-centered.
RESHEI TEVOT. Capital letters.
RESHIMU. Residue. No space can ever be empty of the Ayn Sof. The Halal, the "empty space," was not exactly empty. Rather, the Ayn Sof left an echo of its Light therein. Rabbi Chayyim calls this echo the Reshimu (residue). The Zohar calls it the Tehiru Ila'ah (the supernal Light).
RUACH. The middle level of soul, which is the personality The ruach (personality) arises out of the nephesh, which event can be compared to the birth of a human child.
RUAH HAKODESH. Prophetic foresight.
SAG (63). The Sefirah, Binah, and the intellectual Realms, correspond to the vowels (Nekudot) of the letters.
Binah was the first Light to emanate outward from within AK. Sag 63 is associated with the ears of Adam Kadmon.
SaG Is The Light Of The Ears of Adam Kadmon. The Light of SaG manifests in the Ears (Ozen), Nose (Hotem), and Mouth (Peh) of Adam Kadmon, all three of which reflect the reality of SaG. The numerical value of Ozen (Ear) is 64, which represents the Name SaG, plus the Ear itself.
The numerical value of Hotem (Nose) is 63.
The numerical value of Peh (Mouth) is 85, which number signifies the union of SaG and the 22 Hebrew letters of the Alef-Bet that first take form in SaG.
SAPAR. Reader. One of the three things that God used to create the universe.
SARUG, RABBI YISRAEL. A contemporary and possible competitor of Rabbi Chayyim Vital.
The "other" student of the Ari'zal, expounds in great detail about the original Halal, and bases his concepts on the terminologies found in the opening teaching of Parashat Bereshith of the holy Zohar.
Rabbi Chayyim Vital wrote most of his books for the students of the theoretical schools. Rabbi Sarug wrote his books for the deeper initiates. Rabbi Sarug's teachings were for the inner circle.
SEDER HAHISH'TAL'SH'LUT. The order of spiritual evolution, which is not only a pattern of the universe at large, but a map of inner man, from our deepest most psychic and psychological origins, to the form of our genetic structure and biology.
SEFER. Book. The first of the three things that God used to create the universe. This book, which is the Ayn Sof, required a reader who could read it and embellish the reading with passion and emotion, which brings the Book to life. Prior to being read, the Book is just a mumble-jumble concoction of letters, without rhyme or reason (at least to our eyes).
SEFIROT. Aspects of Creation that filter the Divine Light of the Ayn Sof which beams into them, and channels it from its ultimate essence to the lowest of all low worlds.
The Sefirot serve as the complete pattern which underlies everything in the universe.
God revealed an aspect of Himself into Creation. This aspect is His Will (Keter). An Insight (Chokhmah) of His Will manifests, and is Perceived (Binah). This aspect Expands outward (Chesed) to a point when it starts to Contract (Gevurah). The result is a state of Balance (Tiferet) which ordains the order of the universe. This state of Balance-Order needs to be imposed (Netzach) upon the universe so that the Benefit (Hod) to Creation can be received. When this occurs, there is harmony (Yesod) in the universe, and everything is Complete (Malkhut).
The Sefirot, the tools of God, have no life or holiness of their own other than what God gives to them. The Sefirot, therefore, manifest to us how God chooses to act in His universe. Through the Sefirot and their interactions, we can come to see God, who is concealed within them.
Sephirah comes from the root word safar, which means to count. Numbers are the primordial form of demarcation and separation.
Although each number is different, the unity between the numbers can never be broken.
The word Safar is related to the word mispar, which means number, and to the word Sefer, which means book. God created his universe with three Sefarim, with Sefer, Sapar, and Sippur. These are the differentiation of God within their Vessels, the Sefirot.
The three books represent Rosh HaShanah. The three books that are opened on Rosh Hashanah are the Book of the Wicked, the Book of the Good, and the Book of [those who are] in Between (penitent sinners).
SEGOL. “ֶ” (e). A Hebrew vowel formed by three dots, two on top, and one on the bottom, and corresponds to the Sefirah, Chesed.
SHA'AREI KEDUSHA. Rabbi Chayyim Vital's guide to prophetic meditative ascent, which states emphatically that unless one banishes from oneself all negative personality traits, one will never ascend beyond speculation to experience REAL spirituality.
SHEVA HEKHALOT. The seven palaces. The Sefirot of each of the worlds are divided into areas, or levels, called Hekhalot, palaces. One must rise through palace after palace to ascend into the supernal worlds. There are seven palaces within each world, and each palace manifests 10 Sefirot within each specific world. We must ascend through all seven palaces of one world before we can ascend into the next world.
The first of the palaces corresponds to Malkhut and Yesod, and is called Hekhal Livnat HaSapir, ( a brick of Sapphire).
The second palace corresponds to Hod and is called Hekhal Etzem HaShamayim (the essence of Heaven).
The third palace corresponds to Netzach and is called Hekhal Nogah (brightness).
The fourth palace corresponds to Gevurah and is called Hekhal Zekhut (merit).
The fifth palace corresponds to Chesed and is called Hekhal Ahava (love).
The sixth palace corresponds to Tiferet and is called Hekhal Ratzon (desire).
The seventh palace corresponds to the upper Triad of Sefirot, Keter, Chokhmah and
Binah, and is called Hekhal Kodesh HaKodashim (the holy of holies).
SHOULDER. Metaphorically speaking, Adam Kadmon’s right shoulder is the Chasadim, and Adam Kadmon’s left shoulder is the Gevurot.
The shoulder is the beginning of the arm. Metaphorically speaking, the arms act out the thoughts of the mind. We can, therefore, say, that the Chasadim and the Gevurot are the beginning of the manifestation of the thoughts of our mind: One shoulder of leniency (Chasadim) and the otherShoulder of restriction (Gevurot).
SHURUK. “ ” (u). A Hebrew Vowel formed by a single dot in the middle of the letter, which corresponds to the Sefirah, Yesod.
SHVA. “ְ” (glottal stop). A Hebrew vowel formed by two dots, one on top of the other, which corresponds to the Sefirah, Gevurah.
SIPPUR. Story. One of the three things that god used to create the universe.
SOD. Secret. The Kabbalistic meaning of the Torah. These are the true masters of Kabbalah who study and practice the true secrets (Sod) of the Kabbalah. Those who know the Sod of Kabbalah are the graduates of the Drash of Kabbalah level. These are the few in each generation who can descend before the Merkava (Chariot) and commune daily with the Angels. They are the masters of God's good Name, the Ba'al Shem Tov (Ba'al (God's) good (Tov) Name (Shem)).
The Sod of Kabbalah rabbis have done their study of philosophical works, but are not theoretically inclined, because these are the beginner levels. The Sod of Kabbalah rabbis share the passion of the Remez group, but rarely express it externally as do the Remez group. The Sod of Kabbalah rabbis are very much in tune with and work hand-in-hand with the Drash of Sod group, for they are the students of the Sod of Kabbalah rabbis.
Sod of Kabbalah rabbis no longer study Kabbalah from any teacher of flesh and blood. They learn directly from either Elijah, or other ascended souls, or directly from the Angels. Many members of this group are actual prophets, they are a very secretive bunch. They shun publicity, and have the ability to cloud the minds of men to maintain their anonymity. They are the true masters of spiritual power here on the earth and their numbers are very few, possibly only 36 souls per generation, although some say as many as 18,000.
The Sod of Kabbalah rabbis are the innovators of entire Kabbalistic system [Pastor Vitale: the Doctrine of Christ, for example] and have been charged by God to reveal the revelations. They do not get their material from older sources, but receive (kibel) the material from their Heavenly teachers. They also decide which aspects of Kabbalistic teachings are exposed to the masses, and which aspects are to remain secret.
SOUND. The initial revelation of the Ayn Sof into the Halal (empty space) . Sounds are the most elemental forms in, and the fundamental building blocks of, Creation. Modern physics recognizes that the most fundamental sub-atomic particles are strings of sound. This is called The Super String Theory.
Sound, the first revelation, is the form of Will, which itself contains the seed of the essential essence, the Keter, and within it, the Ayn Sof.
Properties of time, space, and matter can be influenced by the manipulation of sound. This is the end sought by the Kabbalistic schools of meditation.
There is a world higher than sound.
SPEAKING SILENCE. See, "Chashmal."
TA SHEMA. COME AND LISTEN.
TA'AMIM. Cantellations. Ta'amim are marks found above the letters, side-by-side (the middle), or underneath the letters. These three locations of the Ta'amim are used to metaphorically represent the SaG, MaH, and BaN of the SaG of AK.
The MaH and BaN aspects of the Ta'amim of the SaG of AK refer to the Lights that emanate from the Nose and Mouth of AK
The AB of the SaG of AK represent The Light of the Eyes of Adam Kammon. weight to
The Ta'amim (the YHVH of the Ta'amim, which are the AB (Keter) of the SaG (Binah) of Adam Kadmon, are subdivided, as follows: The YOD of the Ta'amim is the Light of the Ears, the heyday of the Ta'amim is the Light of the Nose, the VaV of the Ta'amim is the Light of the Mouth, and the final Hey of the Ta'amim is the Light of the Eyes. So, the Light of the Eyes corresponds to the final Hey and is, thus, BaN. (See, also: drawing attached to definitions for Lesson Six.)
The Ta'amim represent the understanding, or the vernacular, of the vowels.
TAGIN. Crowns that are drawn on the top od the Hebrew letters.
TANYA. The major work that defines the Lubavitch system. The work of RabbiShneur Zalman.
TAN'T'A. Ta'amim (Cantellations), Nekudot (vowels), Tagin (crowns) and Otiyot (letters).
[(1)Ta'amim (Cantellation marks indicating musical tones),
(2) Nekudot (Vowels),
(3) Tagin (Crownlets), and
(4) Otiyot (Letters)]
are derived from the SaG of the A'S'Ma'B (AB, SaG, MaH, BaN), of the SaG of AK.
Y [Yod of YHVH is AK] HVH
Y) [AB of AK]
H) [SaG of AK] =
(Y → Ta’amim (Cantellations)/Keter ) →|“Tan’t’a” is the
A’S’MaB (H) Nekudot (Vowels)/Chokhmah ) |(Yod) of the
of SaG of (V) Tagin (Crownlets)/Binah ) |A’S’MaB (YHVH) Of AK (H) Otiyot (Letters)/Chesed-Malkhut) |of the SaG of AK
The T'A'N'Ta is divided as follows: The Ta'amim are Keter, the Nekudot are Chokhmah, the Tagin are Binah and the Otiyot are the lower seven Sefirot. (See, also: drawing attached to definitions for Lesson Six.)
TEHIRU ILA'AH. The supernal Light. The residue of the Light of the Ayn Sof left over after the Tzimtzum, the withdrawal of the Light of the Ayn Sof from the Center Point.
The first aspect of God to manifest in the empty space was the Tehiru Ila'ah, or the Reshimu (residue) of the Light of the Ayn Sof.
Rabbi Sarug teaches that the Light was not really withdrawn from the empty space. It was merely changed from expansive to contractive.
Rabbi Sarug teaches that this Light was the essential manifestations of the 22 letters of the Hebrew Alef-Bet, and what they formed was the ten essential Names of the ten Sefirot.
TEVUNAH. Intelligence. The part of Binah that looks down upon ofand gives to Ze'ir Anpin.
TIFERET. The Heart. Tiferet is the specific revelation of God to his Creation in time in space.
God's Holy Name, YHVH (Havaya), is associated specifically with the Sephirah, Tiferet.
Tiferet is called Justice sometimes, because the basic forces underlying the universe are harmonized and brought together in Tiferet, the form where Justice manifests.
Tiferet embodies and unites the six Sefirot called Midot (attributes), called “the six appendages of Tiferet,” because everything revolves around justice, which is the heart of the universe.
Tiferet Justice manifests itself as the written Torah, the universal laws of the universe, and the source of primordial justice.
Tiferet is the balance created by the proper alignment of Chesed and Gevurah, which function as opposites, constantly tugging on one another. The balance and harmony of the next Sephirah, Tiferet, is what results from this constant tug-of-war.
TZERE. “ֵ” (ey). The Hebrew vowel that is formed by two dots, one alongside the other, and corresponds to Binah.
TZIMTZUM. Contraction. A withdrawal of Light occurred at the center of the infinite Light of the Ayn Sof. This withdrawal from the center point, occurred equally and round about, in a circular form, creating an empty sphere where Creation would appear.
This contraction of the Light of the Ayn Sof would eventually be called God's judgment, as opposed to God's grace.
VAV. The sixth letter of the Hebrew Alphabet, and the Hebrew number 6, spelled: Vav. Yod. Vav.
WORLD OF BOUND LIGHTS. Ten Lights emerged from the Mouth of Adam Kadmon, bound together, in one Vessel. The Akudim (bound Lights) emanate from the Mouth of Adam Kadmon and radiate throughout His metaphorical Upper Torso.
Initially, the 10 Sefirot of the Ohr Penimi (Force), and the 10 Sefirot of the Ohr Makif (Vessel), were aligned. That is, the Keter of the Ohr Penimi (Force) was aligned with the Keter of the Ohr Makif (Vessel), the Chokhmah of the Ohr Penimi (Force) was aligned with the Chokhmah of the Ohr Makif (Vessel), etc. And, so, in this manner, all of the Sefirot of the Ohr Penimi (Force) were aligned with all of the Sefirot of the Ohr Makif (Vessel).
This perfect alignment destabilized the Force-Vessel relationship, because the Force of the Light of the Ohr Penimi, by the very nature of its own strength, would merge with, and thereby dissolve the Form of the Vessel (Ohr Makif). Wherefore, separate vessels for each of the Lights of the World of Bound Lights could not be formed in Adam Kadmon’s mouth. The answer to this problem is three-fold:
1) Adam Kadmon would inhale the bound Lights (Ohr Penimi) and then breathe them back into the Ohr Makif (Vessels) which the Ohr Makif would congeal into while the Ohr Penimi (Force) was within Adam Kadmon, the Emanator.
2) The Keter of the Ohr Penimi (Force) would be permanently hidden and retained inside of Adam Kadmon, when Adam Kadmon exhaled the other nine Sefirot (Chochmah through Malchut) into the newly formed Vessels (Ohr Makif) .
3) The order of re-entry of the 10 Sefirotic Lights of the Ohr Penimi (Force) into the 10 Sefirotic Vessels that the Ohr Makif congealed into (when the Ohr Penimi (Light) was inside of Adam Kadmon), would be reversed.
This three-fold solution would result in the misalignment of the nine Sefirot of the returning Ohr Penimi (Force) with the 10 Sefirot of the Ohr Makif (Vessels) which were now being formed. Each of the Lights of the Ohr Penimi (Force) which was previously aligned with a Sefirah of the same grade of the single Ohr Makif (Vessel), would now be aligned with a Sefirah of a higher grade in each of the emerging Ohr Makif (Vessels). The inner Light, then, would no longer be strong enough to dissolve or deform the Vessel that it entered into.
Order Of Emanation. The usual order of emanation is that Keter comes out first, Chokhmah second, continuing on through Malkhut, which comes out last. But in the Mouth of Adam Kadmon, where all 10 Sefirot are initially bundled in one Vessel, the order is reversed, and Malkhut comes out first.
Adam Kadmon inhaled the inner Lights of the World of Bound Lights, and Malkhut of the Akudim (Bound Lights of AK's Mouth) was the first Sephirah to be withdrawn from the Ohr Makif (Vessel).
The Keter of the Ohr Penimi (Force) was permanently retained within Adam Kadmon, so the Chokhmah of the inhaled Ohr Penimi (Force) was the first of the nine, returning Sefirot to re-enter the emerging Ohr Makif (Vessels) in the reversed order: The Chokhmah (rather than the Keter), of the Ohr Penimi (Force), aligned itself with the Keter of the Ohr Makif (Vessel), when it re-entered its Ohr Makif (Vessel).
Each Sephirah (grade of Light) of the returning Ohr Penimi (Force) which was previously aligned with a Sephirah of the Ohr Makif (Vessel) of the same grade, would now allign itself with a Sephirah of the Ohr Makif (Vessel) of a higher grade than itself. Wherefore, the Ohr Makif (Vessel) could now retain its Form. This misalignment is the Genesis of Form.
Malkhut Left Without Light. Now, since there were only nine returning Sefirot of the Ohr Penimi (Force), and 10 Sefirot of the Ohr Makif (Vessel), one Sephirah, Malkhut, of the Ohr Makif (Vessel) was left without Light. But Malkhut, the physical universe, cannot exist without Light, so Yesod, the Sefirah above Malkhut, shined its reshimu (residue) into Malchut’s empty Vessel, which preserved the Vessel of Malkhut and saved its life.
[PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah says that the Serpent (Yesod bound under Malchut) filled Malkhut, the physical universe, with a residue of herself. She then impregnated the male (MaH) seedling of Adam Kadmon’s ovary (the Garden) and birthed spiritual offspring with her female nature, who are the mortal foundation of our present world system. Malkhut is manifesting the Serpent’s female nature, because she, Malchut, is pregnant with the Serpent’s female offspring. And this is how Malkhut radiated a reflection of itself. ****End of Comment]
Force and Form. Prior to the withdrawal and return of the Light of the Ohr Penimi (Force) into the mouth of Adam Kadmon, Force and Form, soul and body, Light and Vessel, co-existed without harmony. The desired harmony did exist potentially, however, in Thought, and as interest and desire in the Heart (MaH) (the Light that emanates from the Nose of Adam Kadmon). MaH is also called Ze'ir Anpin. (See, also, "MaH.")
But now, in the Mouth (BaN) of Adam Kadmon, the relationship between Adam Kadmon and the Ayn Sof, could be duplicated. Adam Kadmon serves as the Garment of the Ayn Sof, and the Vessel of Adam Kadmon’s Mouth serves as the Garment for the Lights within it.
Malchut, our physical universe, reflects the existence and the reality of the Lights of Adam Kadmon’s Mouth, cloaked in the numerous Garments, which are the worlds that came forth afterwards.
[PASTOR VITALE'S COMMENT: The worlds that came forth are the many members of humanity ****End of Comment]
Our physical universe is the Malchut of the Ohr Makif (Vessel) of the World of Bound Lights, after the Lights of the Ohr Makif (Force) re-entered Adam Kadmon's Mouth. We exist, but lack our own Light, wherefore all of our needs must be satisfied from sources outside of ourselves. This is true of all the physical matter of our universe: It has no light of its own. All of the light of our universe originates from outside of itself.
[PASTOR VITALE'S COMMENT:The Holy Spirit illuminates our darkness and restores the Malchut of the Ohr Penimi (Force) which was given to the Yesod of the Ohr Makif (Vessel), so that the Force and Form of the World of Bound Lights could be misaligned and the Ohr Makif (Vessels) of the World of Bound Lights formed ****End of Comment]
Modern physicists have discovered that, at the sub-atomic root of all matter, NOTHING exists! Of course this nothing is a substantial entity, which consists of a substance that does not exist in our universe. This nothing that underlies our physical universe is the Keter of the Malkhut of Adam Kadmon. In this case, nothing is the aspect of the non-corporeal universe which underlines our physical universe, and is the life force of all matter. Without it, all sub-atomic structures would cease to bond together, and the entire universe would simply fall apart, atom by atom.
The relationship between Force and Form in the Mouth of Adam Kadmon, is the same as the relationship between physical matter and the life force that maintains its the coherence. Miracles are the result of knowing how to knit and reknit the subatomic structures of finite matter.
[PASTOR VITALE'S COMMENT: The Holy Spirit and the Spirit of Christ work miracles through uneducated men who have faith in Jesus Christ. All spiritual knowledge and ability is present in Jesus Christ ****End of Comment]
WORLD OF CREATION. Second of Adam Kadmon's Four Worlds, which corresponds to the Sephirah, Binah, and represents mind/intellect. (See, also, “Beryiah.”)
WORLD OF EMANATION. Reconfigured World of Points. Adam Kadmon’s whole Genitalia: Male organ (BaN) and reproductive gland (MaH). (See, also, Atzilut.")
[PASTOR VITALE'S COMMENT: The glorified Jesus Christ ****End Of Comment]
WORLD OF POINTS. The World of Points (Olam HaNekudot) is the initial emanation of the Sefirot of Adam Kadmon’s SaG.
The World of Points is the primordial Atzilut ( the immature World of Emanation), which surrounds Adam Kadmon below His Navel. .
The World of Points is formed from the Light that emanates from Adam Kadmon’s Eyes.
The World of Points is the female world, BaN, which surrounds AK below His Navel.
The World of Points has its own 10 Sephirot, which manifest below Adam Kadmon’s metaphorical Navel, underneath the Masakh (separation), which separates the realms of the Akudim (Bound Lights) and the Nikudim (Points).
The World of Points was initially MaH (male), but became BaN (female) after its Vessels shattered. The seven lower Sephirot of the World of Points, from Chesed through Malkhut, which were in a vertical column, collapsed under the force of the Light that poured into them.
The fallen World of Points is called BaN but, before the Fall, the World of Points was called SaG.
The World of Points has an inside and an outside. The outside of the World of Points is the Light born of AB and SaG which emanates from AK’s Eyes.
The inside of the World of Points is the simple MaH and BaN of the General YHVH on the inside of AK, that never came out.
The outside of the World of Points is the Daughter, born of AB and SaG.
[PASTOR VITALE'S COMMENT: Christ-Centered Kabbalah says that the inside of the World of Points is the female aspect of Adam Kadmon, where the fertile male Egg of Adam Kadmon’s Ovary (the Garden) is found. The Egg of Adam Kadmon’s Ovary is called Adam because it is the seed which will produce Adam, the mature spiritual man in the image of the Ayn Sof, in the world of Beriyah. Nevertheless, Adam Kadmon’s Egg has both male and female aspects. The male aspect of Adam Kadmon’s Egg is at the center of the circular female aspect, which surrounds it on all sides. It is this female, outer aspect of Adam Kadmon’s Egg that is seduced by the Serpent.
Ze’ir Anpin of the World of Points of Atzilut has the responsibility of protecting Adam Kadmon’s infantile Egg of Beriyah from the Serpent, since the inner, male aspect of Adam Kadmon’s Egg is too infantile to do so .
Adam of Beriyah will ultimately reproduce Himself in the World of Action, as mankind in the image of the Ayn Sof .
Ze’ir Anpin of the primordial Atzilut (World of Points) is instructed by Jehovah to walk in the righteous image that he received in Imma’s metaphorical womb, until His own righteousness is grafted to him in the form of His own Mochin (Brains), after which Ze’ir Anpin of the World of Points would marry his sister, Nukva. But the Malchut of the circular aspect of the Sefirot of the World of Points overshadowed the Malchut of the Sefirot of Straightness of the World of Points, and called to Ze’ir Anpin to engage in spiritual sexual intercourse with her BEFORE their marriage. Now, if Ze’ir Anpin had obeyed Jehovah and waited to engage in spiritual sexual intercourse with Malkhut/Nukva until after He received his Brains, Ze’ir Anpin would have recognize that Malkhut/Nukva of Straightness, His bride, had been overshadowed by the negative Malkhut of Circles. But Ze’ir Anpin chose to respond to the call of the Malkhut of Circles, rather than to obey Jehovah, and Ze’ir Anpin of the World of Points died when he married the Malkhut/Nukva of Circles. And to this very day, mortal (fallen) man cannot distinguish between Malchut of Straightness and Malchut of the Circles.
Vessels For The World Of Points. Before the Light of Adam Kadmon’s Eyes (the World of Points ) could come forth, the Vessels of the World of Points must be prepared to receive and to tolerate the abundant, powerful Light that is destined to fill them.
Order Of Emanation. Initially, the ten Vessels of the World of Points were emanated, and then the Light came forth to fill them.
Unlike the Light of the Mouth which emanated the Malkhut first and the Keter last, in the form of a breath, Here the Light would shine in its proper order.
The Vessels of the World of Points came out in a straight line, rather than in three columns, left, right and center (which would have permitted interactions of expansion and restriction amongst Sefirot). Keter manifested first, then Chokhmah, then Binah, and so on, until all ten Vessels were completely manifested. The integrity of the Vessels of the World of Points is the most important consideration, just as it was with the Akudim (Lights of the Mouth).
The Ascension of AK’s Inner Lights. The function of the Light that emanates from Adam Kadmon’s Eyes, is to create the proper balance between the Inner Light and the Vessel, by forming Vessels from the breaths of Adam Kadmon’s Ears, Nose and Mouth. But those internal Lights which originate from under Adam Kadmon’s Navel (see, also, “A Passionate Desire To Create”), must ascend into Adam Kadmon’s Head before they can open Adam Kadmon’s Eyes and pour out upon the Lights of Adam Kadmon’s Ears, Nose and Mouth.
The Lights of Adam Kadmon’s Eyes cannot see the Lights of Adam Kadmon’s Nose and Mouth, from Adam Kadmon’s Nose to the tip of Adam Kadmon’s Beard, because the radiating Lights of Adam Kadmon’s Ears overlap the Lights of Adam Kadmon’s Nose and Mouth in that place (from the Nose to the tip of the Beard), and shine so brightly there, that the Lights of Adam Kadmon’s Nose cannot be seen.
This same principle is also true of the Lights of Adam Kadmon’s Nose: The Lights of Adam Kadmon’s Mouth (the place where the Light of Adam Kadmon’s Ears and Nose are gathered together) is visible only between Adam Kadmon’s Heart and Adam Kadmon’s Navel, because the Lights of Adam Kadmon’s Nose overlap the Lights of Adam Kadmon’s Mouth from Adam Kadmon’s Mouth to Adam Kadmon’s Heart, and shine so brightly in that place (from the Heart to the Navel) that the Lights of Adam Kadmon’s Mouth cannot be seen.
[PASTOR VITALE'S COMMENT:Both the Lights of Adam Kadmon’s Ears and the Nose have a left and a right side, which, had they been visible, would have helped to guide the Lights of the Eyes into a three column configuration****End Of Comment]
A Passionate Desire To Create. The Lights below Adam Kadmon’s torso ascend to the Lights underneath Adam Kadmon’s Skull, and join with them in the spiritual sexual union that births the compound Light which emanates from Adam Kadmon’s Eyes. The Vessels of the Lower Worlds are formed from the Light that emanates from Adam Kadmon’s Eyes.
The Light born from this union of AB (Lights under Adam Kadmon’s Skull) and SaG (Lights on the inside of Adam Kadmon, below His Navel), is said to represent Adam Kadmon’s metaphoirical passionate desire to create, because it interacts with the breaths of Adam Kadmon’s Ears, Nose and Mouth, to form their Vessels.
The Lights that ascend are the inner aspects of the Name, SaG, which are concealed on the inside of Adam Kadmon, below His Navel, within the inner Lights of the Names MaH and BaN. All of these Lights rise up and become the Female Waters (see, also, Mayim Nokbin) to the Cantellation Marks of the Name SaG (the AB of Adam Kadmon’s SaG), which previously ascended from within the inner Names, Mah and BaN, and went outside of Adam Kadmon to become the Lights of Adam Kadmon’s Ears, Nose and Mouth
What Adam Kadmon Sees. The Nikudim (points of light) that emanate from the Eyes of Adam Kadmon had to pass through the Lights of Adam Kadmon Ears, Nose and Mouth to arrive at the area below Adam Kadmon’s Navel, the place where the World of Points is established. The passage of this Light is referred to as what Adam Kadmon sees. In other words, what Adam Kadmon sees, is the Lights of the World of Points (Nikudim). (See, Also, “Adam Kadmon, Eyes Of.”)
The Lights of the ten Sefirot of the Nikudim look out from the Eyes of Adam Kadmon, and each of them sees one of three things:
1. The Keter of the Nikudim (points) looks out and sees the Lighs of Adam Kadmon’s Ears, which emanates down to the bottom of Adam Kadmon’s metaphorical Beard. Such a sublime revelation enables the Keter of the Nikudim to emanate in its proper place, and its Vessel to contain all the Lights within it.
2. The Chokhmah and Binah looked out and saw the Light of Adam Kadmon’s Nose, which emanates a bit further, down to the Heart of Adam Kadmon. This enabled the Chokhmah and Binah to emanate properly and maintain their Vessels also. (See, also, “Masakh Separation.”)
3. Then the Lights of the Lower Seven looked out, but saw only the Light of Adam Kadmon’s Mouth, which emanates down to Adam Kadmon’s Navel, the place of the Masakh Separation.
The World of the Akudim (Points) emanates below the metaphorical Navel of Adam Kadmon, underneath the Masakh Separation, which divides the Akudim (Bound Lights) from the Nekudim (Points). The realm of MaH begins here at Adam Kadmon’s Navel. The realm of the Nikudim (Points) begins as the MaH of Adam Kadmon, but ends up becoming Ben.
Spiritual Soul of the Nikudim. First the Lights of Adam Kadmon’s Ears, and then the Nikudim (Points), emerged out of Adam Kadmon’s SaG, wherefore, the Light of Adam Kadmon’s Ears is the spiritual soul and the source of the Light of the Nikudim (Points)(because the Light of the Ears preceded the Nikudim).
The Lower Seven Sefirot and the Da’at of the World of Points (the Light of Adam Kadmon's Eyes), lined up in the center column when they came out, rather than forming three columns, left, right and center (which would have permitted expansive and restrictive interactions between the Sefirot), because they could only see the Light of Adam Kadmon's mouth, the central place where the Lights of Adam Kadmon’s Ears and Nose are gathered together.
The lower Sefirot of the Nikudim could only see the Lights of the single Vessel of Adam Kadmon’s Mouth, in the center of Adam Kadmon’s Face. They could not see the Lights of Adam Kadmon’s ears (their spiritual source and their connection with themselves), which would have guided them to manifest properly in three columns, right, left and center, so they emanated in a straight, central line, which left them in a state of uncompromising rigidity. Wherefore, the Sefirotic Order of the World of Points became chaotic, and the Vessels of the World of Points shattered (see, also, “Descent of the Light.”).
Descent of the Light. The collective Lights which were to fill all of the Vessels of the Nikudim came forth together. That is to say, the Vessel of the Keter received the total amount of Lights which were intended to fill all of the ten Vessels of the Nikudim.
The Keter kept its own Light and passed the other nine Lights on to Chokhmah. The Vessel of the Chokhmah received the remaining nine Lights, retained its own and passed eight Lights on to Binah, which kept its own Light and passed the remaining seven Lights on to Da’at. But, the Vessel of the Da’at could not bear the weight of the seven Lights that emanated from Binah (the seven Lights of all the Sefirot beneath it, in addition to its own Light), and shattered (see, also, “Da’at”). Then the Light of the Da’at ascended above.
Then the Vessel of Chesed received the Light of the remaining six Sefirot, but could not contain them either, and the same thing happened to the Vessel of the Chesed that happened to the Vessel of the Da’at: The Vessel of the Chesed shattered and descended into realms not yet manifest, the Light of the Chesed ascended above, and the remaining five Lights descended into the Vessel of Gevurah. The same thing happened in each of the remaining Vessels, including the Vessel of Malchut, which receives Light also, but her Vessel shatters like the rest. All the Vessels shattered and descended into realms not yet manifest.
Shattering of the Vessels. The Vessels broke and fell into what would become the realm of Beriyah (World of Creation), but their Lights eventually ascended back above into the Binah of the World of Points, the place from where they emanated. The Sephirah Binah is also called Imma, (the Supernal Mother). (See, also, “Binah.”)
The Lights of the broken Vessels descended into the realm of Beriyah, as follows:
Da'at: The Vessel shattered, its shards descended to the Da'at of Beriyah, and it's Light descended into the Malkhut of Atzilut.
Chesed: The Vessel shattered, its shards descended to the Binah of Beriyah, and it's Light descended to the Yesod of Atzilut.
Gevurah: The Vessel shattered, its shards descended to the Chokhmah of Beriyah, and it's Light descended to the Netzach/Hod of Atzilut.
Tiferet: The Vessel shattered, its shards descended to the Keter of Beriyah, and it's Light stayed in its place. This is because all the other Atzilutic Sefirot beneath the Tiferet were already full of fallen Light.
The vessel of the Keter expanded downwards to include the Light of the Tiferet. This created a super-vessel that included the entire upper half of the sefirotic center column.
When this super vessel was created, then the fallen Light of the Da’at that was in the place of the Malkhut of Atzilut ascended above and took its rightful place between Keter and Tiferet. This move established and solidified the center column of the sefirot.
However, once the Light of the Da’at ascended above to its rightful place, its vessel which had originally fallen to the Da’at of Beriah, now fell all the way down to the Malkhut of Beriah. The great distance between the Light and its vessel caused this fall.
When the Light of Netzah/Hod emanated to fill their united vessel, the fallen Light of the Gevurah was already in its place. Therefore, the Binah, following the example of the Keter extended its vessel down and allowed the Light of the Gevurah to ascend from the place of the Netzah/Hod back to its original place. This established and solidified the left column of the sefirotic Tree.
However, the vessel of the Gevurah now fell lower, from the Hokhma of Beriah to the Yesod of Beriah.
There are eight Vessels (counting Da’at), but only seven Lights. Netzach and Hod, at this level, are two halves of one whole Vessel, and are not considered to be two separate Sefirot. Wherefore, the descending Light emanated into their two Vessels simultaneously.
Netzah/Hod: The Light of Netzah/Hod now shined into its vessel, the vessel shattered and descended to the Netzah/Hod of Beriah. The Light of the Netzah/Hod ascended and entered the expanded super-vessel of the Binah.
The Light of Yesod emanated, it found in its place the fallen light of Hesed. Now it was the turn of the Hokhma to extend its vessel downward, thus creating a super-vessel on the right column of the sefirotic Tree. The Light of the Hesed ascended to its place, now enclosed within the super-vessel of Hokhma.
When this occurred, the fallen vessel of Hesed, residing in the Binah of Beriah now fell to the Tiferet of Beriah.
Yesod: The Light of the Yesod came forth, its vessel shattered and descended to the Gevurah of Beriah, whereas its Light ascended above into the Keter.
The Akhorayim (the subjective sefirot of Netzah, Hod and Yesod ) of the Binah and the Hokhma fell into the lower Sefirot, and damaged them also.
Binah and Chochmah: The fall of the Lower Seven (and Da’at) blemished the Netzach, Hod and Yesod (the Akhorayim (Backside)) of the Chokhmah and Binah of the World of Points, but these Sefirot did not die, which means that their Vessels did not shatter. (See, also, “Akhorayim.”)
The Keter of the Nikudim was blemished in a similar manner.
Keter:: The backside (Netzach, Hod and Yesod) of the backside (Netzach, Hod and Yesod) of the Keter was blemished. (See, also, “Akhorayim.”)
Shattering, A Spiritual Concept. Once the Vessel, which is the body, is separated from the Light, which is the soul, the Vessel dies.
The Vessels of the World of Points fell into the lower realms not yet created, where they acquired forms that distorted their original shape. The broken Vessels are, therefore, called in Hebrew, klipot (shells). The shells of the lower worlds manifest less than the Sefirot’s actualized potential.
[PASTOR VITALE'S COMMENT:The Doctrine of Christ says that this physical world is an illegal, additional, orbit that covers the true Creation ****End of Comment]
Remember that we are discussing the World of Nikudim (Points), a spiritual realm of Atzilut, wherethere is no physical form. So there was no physical shattering of any physical Vessel. The shattering of the lower seven Sefirot of the World of Points is essentially a misalignment, or a perversion of the original form. At this high level, the Vessel of the Da'at is a spiritual form, and it is this spiritual form of the Da’at that shattered.
A shattered Vessel is a form that is so diverse from its original design, that the Light vibrating into the perverted configuration shines in the wrong/opposite direction (inward instead of outward), which condition is called Death. (See, also, “Shattering of the Vessels.”) Any form, whether a thought, a feeling, or a deed, that does not properly manifest its ultimate and highest potential, is an inaccurate expression of the original thought, feeling or deed, and as such, does more harm than good.
[PASTOR VITALE'S COMMENT: This is a nice way of saying that the selfish misuse of spiritual power results in death ****End of Comment]
Why The Vessels Shattered. The Light did not emanate from Adam Kadmon’s Mouth or Eyes in the three-column, balanced configuration, that initiates mutual interaction between the Sefirot. Eventually, however, the Keter of the World of Points descended to establish the Middle Column, and the Binah (SaG) of the World of Points descended to establish the left-hand column. The addition of a left and right column to the middle column of the World of Points is said to have reconfigured the World of Points. The World Of Emanation is the name of the reconfigured World of Points.
So we see that the Light and Vessels of the World of Points ascended after they descended led, and that the shattering of the Vessels of the World of Points led to the creation of the three-column configuration of the Sefirotic Tree, which stabilized the whole Creation.
In other words, the Supernal Heart (MaH) did not properly align itself with, or manifest, the Supernal Mind (SaG). That is, the Vessels of the World of Points (which we are) followed their emotions, rather than their conscience, and the collective mind (Vessels) of mankind shattered and fell into the lower worlds before they were prepared to rule over them.
[PASTOR VITALE'S COMMENT: Lurianic Kabbalah says that the shattering of the vessels of the World of Points was a good thing that was ordained by God. But, Christ-Centered Kabbalah says that God is able to bring forth a living creation out of his own life, without the necessity of it dying in order to be resurrected.****End of Comment]
The Descent from Good into Evil.
SaG represents mind and the Neshamah (God) aspect of soul. But when the Hebrew letter Peh (ph) of Nephesh (animal soul) replaces the Mem of Neshamah (God soul), the Neshamah (God) aspect of soul is reformed into the Nephesh (animal) aspect of soul. So we see that the mind, (SaG) can be corrupted and turned from the mind of God to the mind of the animal nature.
The SaG of the primordial World of Points (before the Fall) is the Daughter (Ben’s) potential to manifest the Serpentine Side of Creation, because SaG is the power of intellect. So the lower seven Sefirot (including the Da'at) of the Nikudim, emanated in an unbalanced form without the proper intellectual insight, which led to the Creation of chaos and eventually of evil.
And this, indeed, is the very nature of the Fall. The SaG of the SaG of Adam Kadmon (the primordial World of Points before the Fall) turned from Neshamah to Nephesh, from SaG to Ben. The World of Points, the Light that emanates from Adam Kadmon's Eyes, turned from God consciousness to animal consciousness, which is called the descent from good into evil.
Darkened Vessels. The eight Vessels that fell and lost their Light, became similar to the Malkhut, which has no Light of her own. They are called Kings after Malkhut (Kingdom), because they descended without Light. These eight fallen Vessels incarnated as the Kings who reigned in the land of Edom (Genesis 36). (See, also, “Edom, Kings of.”)
Resurrection Of The Dead. The Lights of the Sefirot love their Vessels like a soul loves its body, or like a husband loves his wife. So, after the shattering of the Lights, when the ascension began, the Lights would not ascend to a height from where they would be unable to radiate upon their fallen Vessels. Indeed, the fact that the Lights were able to radiate upon their fallen Vessels from a distance, eventually enabled the Vessels to be rectified. This is the secret of the resurrection of the dead.
Proper Covering Prevents Shattering Three of the broken Vessels are Da'at (signifying the mind), Tiferet (signifying the heart) and Malkhut (signifying the body), all of which reveal where the shattering occurs. An improperly prepared Vessel studying Kabbalah can experience psychological, emotional and/or physical harm, which is the shattering of the Vessels in this World of Action. Wherefore, studying or teaching Kabbalah without the proper covering, can result in great harm.
[PASTOR VITALE'S COMMENT:Keeping the law and observing the mitzvah is the proper covering for the Jew who studies and/or teaches Kabbalah. Submission to Christ Jesus and His human representative (who exposes specific sin) and repentance, is the proper cover for the Christian.
There is nothing new under the sun. The Creation is still evolving simultaneously on all planes of consciousness. The Vessels of the World of Points shattered and will continue to shatter on all planes of consciousness, until this timeline (age) that we exist in is swallowed up by the New Age of Christ Jesus, the other timeline (World of Emanation), where the Vessels have already been repaired .
Adam Kadmon restored the fallen Vessels immediately but, in accordance with Quantum Theory (which says that each possible outcome of an action exists in its own distinct universe), a universe where the Vessels were not repaired came into existence.
The lower Adam (who fell) is now a Creation with multiple personality disorder, the remedy for which is the merging of all the rogue universes that came into existence as a result of the Fall. All, you say? Who knows how many there are?
All that matters is that the Lord Jesus Christ, the Universe of Repair and Wholeness, exists, and that Christ Jesus, a representative of that great universe, is working actively in the World of Action to absorb our shattered universe into His Immortal Reality ****End of Comment]
Rectification All of the Light did not ascend above. A small amount of Light was trapped in the shards of the falling Vessels when the Vessels shattered. (See, also, “RaFaH Nitzotzin.”) The 10 Sephirot of World of Points, as well as the Fallen Kings, now needed to be rectified.
The Daughter is the offspring of Father (Chokhmah) and Mother (Bina) and, therefore, has both male and female aspects, with her female gender supposedly predominant. But the Daughter (BaN, the World of Points) who is supposed to be passive (because her gender is female), illegally manifested the active nature of her inherent male aspects, and now BaN (the fallen World of Points) is manifesting the active (male) nature. The New MaH, the light from Adam Kadmon’s Forehead, can save the fallen World of Points (Ben) by marrying her, but, first, the New Mah would have to bring the fallen World of Points (Ben) into submission to His authority. MaH cannot be active until BaN is passive, so BaN must become passive (female) again, before the Son (MaH) can rectify her.
[PASTOR VITALE'S COMMENT:This is just another way of saying that the Daughter (BaN, the World of Points), Adam Kadmon’s male organ, must end her male penetration of the Woman (BaN) in the Garden. BaN must submit to the Son (Mah, the New Light), Adam Kadmon’s reproductive gland, who directs the spiritual sexual activities of Adam Kadmon’s whole Genitalia towards the male aspect (simple MaH) of the androgynous seedlings of Adam Kadmon’s ovary.
According to the Doctrine of Christ, the Married Adam (Christ Jesus) marries Abel, the male side of the symbiotic fiery serpent (Cain and Abel). Cain is BaN and Abel is Mah.
Remember, BaN (the female) surrounds MaH (the male), and MaH is within BaN in each of the seedlings of the Garden.
According to the Doctrine of Christ, the Serpent and her household (Rev. 12:9) is a female entity behaving like a male, and it is true that she, the Serpent, must return to her female role before MaH, the New Light, can marry Her.
But it is not true that the active female (BaN) must become passive before Christ Jesus, the Son (MaH) can become active because the very active Christ Jesus (Married Adam) coexists with the active Serpent (BaN), and wages war, and will wage war against her and her whole household, until He defeats Her.
The author of the notes we are studying says that the sifting (weakening) of the illegally active BaN (World of Points) is only a temporary necessity because, in the Rectification, the female is more powerful than the male.
He says that BaN came into existence only because the World of Points shattered and that, in the Rectification, BaN will once again be the female SaG, who is higher in authority than the male MaH. As further proof that the female will have authority over the male in the Rectification, the author points out that the original Tzimtzum was a Feminine (passive) act (accomplished by the Ayn Sof), and that the manifestation of Adam Kadmon was a masculine (active) act (accomplished by the female Malchut).
I received this teaching when I first read it, but now know that it is not correct. The explanation for the essence of the original act of the Tzimtzum being feminine (this is the essence of the Ayn Sof), and the manifestation of Adam Kadmon a masculine one (this is the essence of Malkhut), is that the Ayn Sof is non-being, or non-existence, and that Adam Kadmon, the Creation, is existence.
The Ayn Sof and Adam Kadmon are direct opposites from the point of view of existence verses non-existence. Therefore, it should be no surprise to us who are on the existence side of the Creation, that what is considered female in existence (passive), is male, the exact opposite, in non-existence. In other words, passivity in non-existence is male (Ayn Sof), and activity in the non-existence is female (Malkhut)****End of Comment]
MaH represents the Male Sephirotic Face (Partzuf) of Ze'ir Anpin, but MaH is not whole unless he is joined to BaN, the Female. MaH (simple MaH) becomes Adam ("Man") (compound MaH) when He is joined to BaN, the female. Ze'ir Anpin and Man (Adam) are used interchangeably. Man, specifically Israel, is Ze'ir Anpin on the Earth.
[PASTOR VITALE'S COMMENT: The metaphorical Ze'ir Anpin of Kabbalah is appearing today as Christ Jesus, the spiritual offspring of the Lord Jesus Christ. Christ, the seed of the glorified Jesus Christ (the World of Emanation/Atzilut), is being grafted to the spiritual root of mortal mankind, which is the dead World of Points.
Kabbalah says that the World of Emanation is the reconfigured World of Points, but this is not so. The World of Points is the female aspect of the World of Emanation, which is the name of the whole, compound Man (Adam), the male organ (World of Points) knitted together with the male reproductive gland (the Son).
The dead World of Points is restored to Her first estate, and to life, through union with the Son (MaH, the New Light), Adam Kadmon’s righteous reproductive gland. The World of Points is not "rebuilt," but, rather, "built up," in that something which she previously lacked, has now been added to her****(End of Comment]
The Eight Kings Of Edom. The World of Points mediates between Adam Kadmon and the Worlds of Creation, Formation and Action. “The Adam that lived and died” is the personal name for the World of Points, which consists of its own 10 Sefirot, but only seven Sefirot shattered, and became the Kings of Edom who lived and died.
The eighth King of Edom is the Rectifier (Da’at), who lived (incarnated), but did not die. Da’at descended with the seven to save the inhabitants of the fallen World of Points.
Fallen Kings, Desire Rectification. The fallen Kings desired to be completely rectified (restored to the spiritual realm of Atzilut), so they agreed to surrender every aspect of active being (spiritual masculine authority). This change of nature of the Nikudim from masculine activity, to feminine passivity and submissiveness, was not a surrender of Will, but rather an exercise of Will, in that they knew that this was the only way to be restored to their original estate.
[PASTOR VITALE'S COMMENT: If this is true, then the fallen Kings would represent only the members of mortal humanity who understand and agree to follow the plan of the Lord Jesus Christ (the Rectifier) to deliver us from the negative configuration of this fallen World of Action, of which we are a part. The “Kings” would have to know the Lord Jesus as Saviour, understand the "restorative judgment" aspect of the Doctrine of Christ, and agree to the spiritually and emotionally painful, long-term procedure that restores the righteous nature of Adam Kadmon.
It is my personal opinion that of those few believers who truly understand the Doctrine of the White Throne Judgment, only a very small number would willingly agree to the process of rectification without first experiencing the painful circumstances that sometimes lead to submission.
If, however, the term "Fallen Kings" refers to all of mortal humanity, the Lurianic Doctrine of Rectification is a direct contradiction, not only of the Doctrine of Christ, but of all reason, considering the aggressive fallen nature of mortal man, which fights change, in general, and all attempts (by the Lord Jesus Christ above, and His Sons in the Earth) to restore the inhabitants of the World of Points (our present world) to righteousness****End of Comment]
Da’at is a quasi-Sefirah (not a real Sefirah, but acts like one) that is formed from the outer shell of Keter of the lower World of Points overlapping the Yesod of the higher World of Adam Kadmon. Da’at incarnated as the Savior, and is still in the Earth.[See, also: Hadar, King.]
[PASTOR VITALE'S COMMENT: The World of Points is female, but Da’at (Keter & Yesod) is male.
The primordial Kings died so that balance would eventully be created among the Sefirot.
[PASTOR VITALE'S COMMENT: This, too, conflicts with the Doctrine of Christ. God does not kill righteous, conscious beings (Vessels) that contain His Life to place them in right relationship with each other. But God does kill the sin nature when it occupies the Vessels which should contain His life. And even where God does kill the sin nature, He protects and preserves the precious Vessels which are His own property. (End of Comment.)
The inner Lights of SaG, MaH and BaN (which are on the inside of Adam Kadmon, below the Navel, rose up and became the "female waters" to the Cantellation marks of the SaG of Adam Kadmon, which had previously "come out." Then, the Cantellation marks of the SaG of Adam Kadmon coupled with the whole of the AB (Keter) of Adam Kadmon, and Imma (SaG) gave birth to the "New Light" called MaH, who is Ze'ir Anpin, the Son of Abba and Imma.
[PASTOR VITALE'S COMMENT: I suggest to you that the conscious Vessels of the World of Points are the collective, simple Adam (seedlings of the Garden) who fell, who are now appearing as mortal mankind. But, you say, the fallen World of Points was reconfigured as the World of Emanation. Yes, in the highest realms, Ze'ir Anpin has been reconfigured as the Adam of Wisdom, but every event that happens above must also happens below. The Fall manifested all the way down to the World of Action 6000 years ago, but the reconfiguration, or the rectification as Kabbalah says, began in the World of Action only 2000 years ago, with Jesus of Nazareth. The whole process of rectification is called "the reconstitution of all" in the New Testament (Acts 3:21).
There is no Greek foundation for the English word "things" which appears after the word "all." "All," not "all ' things' " will be restored, and the word "all," is a cognomen for Yesod, whose personification is Christ.
Both Yesod, according to Kabbalah, and Christ, according to the Doctrine of Christ, represent the Middle Column, which is Keter, Tiferet, and Yesod. These represent the fully balanced nine Sefirot, from Keter through Yesod, which stand ready to impart all of the Seed of God to Malkhut, the female World of Action, which we are.
BaN, the Daughter, is Ze'ir Anpin's spiritual phallus, His male organ which lacks seed, and MaH, the Son, is Ze'ir Anpin's reproductive gland (seeds). (See, Living Epistles Message #551, The World Of Points And "The Fall".)
Yesod is Ze'ir Anpin's WHOLE genetalia which joins with Nukva, the Woman in the Garden. Yesod is called "foundation" because He is the lowest Sefirot, or building block of the Holy Jerusalem.
It is forbidden for the Daughter (BaN), Ze'ir Anpin's male organ, to copulate with Nukva, the Woman in the Garden, before the Daughter (BaN) is married to the Son (MaH), Ze'ir Anpin's reproductive organ, which union forms Ze'ir Anpin's WHOLE genitalia. But the Daughter (BaN) illegally copulated with the Woman in the Garden, which resulted in the birth in humanity today of the animal, nephesh nature, called "Rahab, the Dragon," the foundation stone (reproductive gland) of Babylon, the Dragon's unholy city.
The Dragon was born because the Daughter, Ze'ir Anpin's male organ, had no seed (she was not yet joined with the Son, Ze'ir Anpin's reproductive gland), so the seed that produced the child (Rahab, the Dragon) came from the Woman, the female (circular) aspect of Adam Kadmon.
The Daughter (BaN) is the Tree of the Knowledge of Good and Evil, and the Daughter's evil side is called the Serpent (signifying the circular aspect of the Sefirot). The Serpent is the circular aspect of the Sefirot (male organ) separated from the linear Son (reproductive gland). The offspring of the Serpent and the Woman in the individual mortal man is called the fiery serpent, and the Dragon, is the collective subconscious of mortal man.
Satan is the female aspect of the Dragon, the male organ, and the Devil is the male aspect, the Dragon (the reproductive gland). Satan and the Devil together form the Dragon's whole genitalia, which penetrates all of fallen humanity. The Dragon is the female counterpart of Ze'ir Anpin's Yesod in the unholy constellation (outside of the Heavenly Constellation).
The restitution, or reconfiguration, of the "all" of Yesod, then, means that Yesod, Ze'ir Anpin's reproductive gland, will be married to Ze'ir Anpin's male organ. Ze'ir Anpin's whole spiritual genitalia is called the Spirit of Christ****End of Comment]
Death, the Plan of God. It was the Divine Will that the Vessels should shatter. Death
was created in order for life to be born. Alternatively, darkness was created so that Light
could come out of it.
[PASTOR VITALE'S COMMENT: I cannot agree that the Lord knowingly or deliberately would bring humanity to its present condition. The Lord told me that the shattered Vessels signify the members of the Adam who fell. Each of the Kings of Edom that died is the personification of one of the Sephirot, Chesed through Malkhut, of the fallen World of Points. (Da’at was the 8th king according to Kabbalah, even the Rectifier, who never died.)
The Doctrine of Christ teaches us that Adam fell when he was tricked into disobeying YHVH, who was full well able to perfect him WITHOUT the experiences that result from a fallen mind. But the carnal mind cannot comprehend this truth.
Kabbalah says that the Light of Adam Kadmon's Eyes could not see the Lights of the Ears and the Nose because the Lights of the Ears, Nose, and Mouth were overlapping. Is this lofty doctrine so far from saying that Adam was blinded to the truth that YHVH could and would perfect him through obedience, rather than through experiences?
Was not Da'at, the external manifestation of the Keter of Adam Kadmon (not the Adam that fell) present within the Light of the Eyes? Yes, even the Wisdom and Knowledge of the Keter of Adam Kadmon in the form of Da'at, that fell down with Adam's other members (Sefirot) into the World of Action as the eighth King of Edom, of whom we have no report of death because He is the rectifier/Savior of humanity.
There is a spiritual principle that says that the seed of the answer is present with the problem when the problem is born, as it was in this case. See, also: “Hadar, King” and “Shattering of the Vessels The author' s only rationale for saying this is, "No where does the Torah speak about the Creation of darkness, only that the Light came out of it."
We are told in another place, however [strangely enough written by the same author several years prior to this writing], that "darkness" means that which is concealed and passive, which is all that we know about the Ayn Sof (that it is concealed and passive). From this point of view, our author says in his previous writing, the Ayn Sof is female, passive, and the Creation is the male, active. Further to this rationale, Light did come out of the darkness. The active aspect of the passive Ayn Sof that entered into the empty space entered in as Light. The Ayn Sof is darkness, and the active aspect of the Ayn Sof that came out of the darkness and entered into the empty space is called Light.
It is true that today Jesus Christ is bringing life out of this dead Creation, but it did not have to be this way. God is certainly more than capable of bringing life out of his own life”****End of Comment]
Worlds, Rectification Of. The three columns extending down through the entire Sefirotic tree having been firmly established, the balance of the Sefirot must now be pursued. The Vessels of the fallen Kings have fallen into Beriyah, and the Lights of the Nikudim (the primordial Atzilut) have begun to be restored to their proper columns. The next event is the Revelation of the Desire of the Emanator to rectify His worlds, which he accomplishes by elevating the Lights of the fallen Sefirot back into the "womb" of Binah, as in the beginning, prior to the shattering. The supernal Emanator also elevates the Vessels that fell into Beriyah back into Atzilut.
Feminine Waters. The Lights of the Nikudim ascended again into the "womb" of Imma (Binah). This ascent expressed the desire to join with the forces above, and caused there to be a union between the inner essence of the A'Ha'F (Ears, Nose, & Mouth) of the SaG of Adam Kadmon, and the AB of Adam Kadmon. MaH, the Rectifier, came forth from this union.
[PASTOR VITALE'S COMMENT: The "Rectifier" is the Adam of wisdom. For a more in-depth understanding of the Fall of the World of Points, the death of the kings of Edom, and how the worlds are rectified, see, Message #551, The World Of Points And "," (Living Epistles Message #551).
According to other Kabbalistic sources, there was no difference between the grade of the Light of the World of Points and the Light that formed the Vessels of the World of Points. All of the points of Light existed together in the area that surrounded Adam Kadmon below His Navel, but they did not relate to one another. Kabbalah calls these collective points of Light "the kings of Edom," and the Doctrine of Christ calls them the many Abels that form the collective female side of Adam (the Woman) in the garden.
There are two Adams in Genesis 2, one in verse 5 and the other in verse 15. The Adam of verse 15 is the simple Adam in the Garden, comprised of the many seeds of Adam Kadmon's spiritual ovary. The Adam of verse 5 is Adam of Wisdom, the Man who came into existence when the Son married the Daughter, for the purpose of producing a many-membered race of beings who would be the visible expression of the Ayn Sof.
So we see that Genesis 2 speaks first about Adam's simple side, the male seedlings of Adam Kadmon's ovary which are surrounded by the Woman who failed to protect them, and then about Adam of Wisdom, the Man who is the husband of the Woman who surrounds the male seedlings.
What is confusing to some is that Jehovah said to Adam, "guard the garden." Well, you say if the Woman (BaN) surrounding the seedlings (MaH) was responsible to protect them by resisting the Serpent, why did Jehovah tell Adam (the collective male seedlings) to guard the garden? The answer is that Jehovah addressed the whole seed (MaH on the inside and BaN on the outside) by the name of the male Adam, meaning, mankind.
The understanding of the World of Points, as explained above, reconciles the Doctrine of the World of Points, as explained by the writer of these lessons, and the Revelation discussed in Living Epistles Message #551. There is a great deal of additional information in Living Epistles Message #551****(End of Comment]
WORLDS, LOWER. The worlds of Beriyah (Creation) , Yetzirah (Formation), and Asiyah (Action)
YESH (IS). All existence, physical and spiritual, matter and energy. Once the Light of God manifests in the worlds of Yesh, it becomes subject to a form and a pattern that cannot be tampered with, without dire consequences.
YESH M'AYIN. Something from nothing.
YESOD. The ninth Sefirot. Foundation, Righteousness, the Creative Spirit. Yesod comes forth when Netzach and Hod are properly alligned, to balance out the entire Sephirotic Pattern (Etz Chayyim, the Sefirotic Tree of Life).
Yesod, the foundation of the Sephirotic Tree, is the place where all the upper Sefirot converge and meet. Yesod corresponds to Adam Kadmon’sg Genitals, not to denote sexuality, but rather to denote the creative energy, i.e., libido energy which is both creativity (mind) and Creation (reproduction).
Yesod, the Creative Spirit, is released when the forces of justice (Tiferet) rule over (Netzach), and (Hod), Netzach’s beneficiary. The resulting Righteous Order is felt by all of the Sefirot, throughout the entire Sephirotic Tree ,
Yesod is called Tzadik (Righteousness) because MAN CAN BEHAVE IN THE PROPER AND CORRECT MANNER, ONLY when there is complete harmony and balance in the spheres which motivate human action.
YETZIRAH. The Third of Adam Kadmon's Four Worlds, also called World Of Formation, Yetzirah represents the heart and the emotions, and corresponds to the Six Sefirot, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod.
YHVH. God's essential Name (spoken as Havaya). The root of this four-letter Name is the Hebrew verb Hoveh, to be.
God's essential Name(YHVH) is best defined as Active Being or Being in Action. Creation is a state of Being, and God's Name is the Being who acts upon the Creation. Therefore, the Creation itself brought about the existence of God's Name.
God is the Ayn Sof concealed and removed from Creation. YHVH is the revelation of the Light of the Ayn Sof in Creation. God's Name YHVH, reveals God's essence to Creation. So, YHVH is God (Ayn Sof). Therefore, we say, God (Ayn Sof) is One and His Name (YHVH) is One.
God (Ayn Sof’s) true essence is concealed in His non-existent form (Non-Being). YHVH is the revealed existence (Being) of the Ayn Sof. So, the Ayn Sof is God hidden, and YHVH is God (Ayn Sof) revealed, or manifested.
The four letters that spell God’s Name (YHVH) are collectively called the Tetragrammaton, the Tetragrammaton is also called God’s General Name (as opposed to the four specific Names of the Ayn Sof). The Tetragrammaton originates on the inside of Adam Kadmon.
Each of the four letters of the Name, YHVH, represents one of the four levels, or worlds, of Creation, which become manifest outside of Adam Kadmon.
YIHUD. Joining or Coupling. The word Yihud, as it is used in Kabbalah, suggests a spiritual sexual union. AB (Abba/Father) and SaG (Imma/Mother) bond together to produce spiritual children: Ze’ir Anpin and Nukva. AB is Chokhmah and SaG is Binah. Chokhmah and Binah are the two aspects of Mind function. Chokhmah, intuitive perception, corresponds to the right lobe of the brain. Binah, intellectual cognition, corresponds to the left lobe of the brain.
Something new is created when both halves of the brain work together. This mental process is what is called a Yihud between AB and SaG.
A Yihud in the human mind, as well as in the supernal realms, requires a meditative ability to grasp and absorb insight from beyond one's own consciousness, and translate that insight into knowledge and understanding in a viable working format.
YISRAEL SABA. Grandfather Israel. The face of Chokhmah that looks down upon Ze’ir Anpin.
YOD. The Tenth letter of the Hebrew alphabet, which has a numerical value of ten.
The spelling of the letter, Yod, is Yod Vav. Dalet.
YOSHER. The ten Sefirot of the Columnar (linear) aspect of Adam Kadmon. The Agulim (circular) and Yosher (linear) are two aspects of the same reality. They should not be separated into two distinct sets of Sefirot. There are only ten Sefirot of Adam Kadmon, not 20.
The difference between Adam Kadmon’s circular and the linear Sefirot is that the columnar (Yosher) Sefirot emanate the Ruach level of soul, while the orbicular (Agulim) Sefirot emanate the Nephesh level of soul.
The Yosher (linear) aspect of the Sefirot arose within the Agulim (Circles).
The Yosher (linear) manifest the more developed, active form of the Sefirot.
A human child is born with the Agulim (circular) level of consciousness ( Nephesh) , which is the rudimentary life force energy pregnant within the latent personality. Newborns lack intuition and understanding, but, nevertheless, manifest diverse behavior immediately after birth, which is a manifestation of the Yosher (linear/Ruach) level of human consciousness.
ZA. The Kabbalistic abbreviation for Ze’ir Anpin, pronounced Zaaa, like in Papa. ( See, see any means, below .)
ZECHUT. Merit (Gevurah).
ZEIR ANPIN. The Sefirotic Personality (Partzuf) that compasses the six Sefirot, Chesed through Yesod, which are the MaH (male) of Adam Kadmon.
Ze'ir Anpin is the son of Abba and Imma.
Ze’ir Anpin is the higher Adam, which is a part of Atzilut (the World of Emanation). The lower Adam is a part of of Beriyah ( the world of Creation). (See also, “Partzuf.”)
ZOHAR HARAKIA. Considered to be the Ari'zal's commentary to the Zohar.
Copyright © 2003 Christ-Centered Kabbalah. All rights reserved.