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6.01 Baal HaSulam,

“Introduction to the Book Panim Meirot uMasbirot,” Item 22

The eternal soul of life that the Creator had blown into his nostrils, only for the needs of Adam HaRishon, has departed because of the sin of the Tree of Knowledge. It acquired a new form, called “Sweat of Life,” meaning the general has been divided into myriad parts, tiny drops, divided between Adam HaRishon and all his progeny through the end of time.

It follows, that there are no changes whatsoever in the acts of the Creator, but there is rather an additional form here. This common light of life, which was packed in the nose of Adam HaRishon, has expanded into a long chain, revolving on the wheel of transformation of form in many bodies, body after body, until the necessary end of correction.

6.02 Baal HaSulam,

“600,000 Souls”

The whole is found within each item, since in the end, all the souls will unite into one discernment, returning to their spiritual root.

6.03 Baal HaSulam,

The Study of the Ten Sefirot, Part 8, “Inner Light,” Item 88

All our work in prayers and practical Mitzvot [commandments] is to sort once more and raise all those souls that fell from Adam HaRishon into the Klipot [shells] until they are brought to their first root as they were in it before he sinned with the tree of knowledge.

6.04 Baal HaSulam,

“600,000 Souls”

It is said that there are 600,000 souls, and each soul divides into several sparks. We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam HaRishon.

In my opinion, there is indeed only one soul in the world, as it is written (Genesis 2:7), “and breathed into his nostrils the soul [also “breath” in Hebrew] of life.” That same soul exists in all the children of Israel, complete in each and every one, as in Adam HaRishon, since the spiritual is indivisible and cannot be cut—which is rather a trait of corporeal things.

Rather, saying that there are 600,000 souls and sparks of souls appears as though it is divided by the force of the body of each person. In other words, first, the body divides and completely denies him of the radiance of the soul, and by the force of the Torah and the Mitzva [commandment], the body is cleansed, and to the extent of its cleansing, the common soul shines on him.

For this reason, two discernments were made in the corporeal body: In the first discernment, one feels one’s soul as a unique organ and does not understand that this is the whole of Israel. This is truly a flaw; hence, it causes along with the above-mentioned.

In the second discernment, the true light of the soul of Israel does not shine on him in all its power of illumination, but only partially, by the measure he has purified himself by returning to the collective.

The sign for the body’s complete correction is when one feels that one’s soul exists in the whole of Israel, in each and every one of them, for which he does not feel himself as an individual, for one depends on the other. At that time, he is complete, flawless, and the soul truly shines on him in its fullest power, as it appeared in Adam HaRishon, as in “He who breathed, breathed from within Him.”

This is the meaning of the three times of a person:

A spark of a soul, the act by way of sparkling, as in prohibiting and permitting.

A particular soul, one part out of 600,000. It is permanently completed, but its flaw is with it. This means that his body cannot receive the whole of the soul, and feels himself as being distinct, which causes him a lot of pains of love.

Subsequently, he approaches wholeness, the common soul, since the body has been cleansed and is entirely dedicated to the Creator and does not pose any measures or screens and is completely included in the whole of Israel.

6.05 Baal HaSulam,

Letter No. 4

You lack nothing but to go out to a field that the Lord has blessed, and collect all those flaccid organs that have drooped from your soul, and join them into a single body.

In that complete body, the Creator will instill His Shechina incessantly, and the fountain of intel- ligence and high streams of light will be as a never ending fountain. Each place on which you cast your eye will be blessed, and all will be blessed because of you, for they will bless you constantly.

6.06 Baal HaSulam,

“Emanation of the Soul”

Every person was created only to attain a complete and illuminating soul from the Creator, worthy of eternal and everlasting Dvekut [adhesion].

6.07 Baal HaSulam,

Letter No. 17

The purpose of the soul when it comes in the body is to be rewarded with returning to its root and with Dvekut [adhesion] with Him while clothed in the body, as it is written, “To love the Lord your God, to walk in all His ways, to keep His commandments, and to adhere to Him.”

 6.08 Baal HaSulam,

“The Meaning of Conception and Birth”

Kabbalists have attainment and attain a matter in full. That is, they are rewarded with attaining all those degrees in reality that one can attain. This is considered that they have attained a matter in full, and that complete matter is called a “soul.”

6.09 Baal HaSulam,

“The Acting Mind”

Every person is obliged to attain the root of his soul.

6.10 Baal HaSulam,

“The Writings of the Last Generation”

The will to receive imprinted in every creature, and which is disparity of form to the Creator. Thus, the soul has separated from Him as an organ is separated from the body, since disparity of form in spirituality is like a separating axe in corporeality. It is therefore clear that what the Creator wants from us is equivalence of form, at which time we adhere to Him once more, as before we were created.

This is the meaning of the words, “Adhere to His attributes; as He is merciful, etc.” It means that we are to change our attribute, which is the will to receive, and adopt the attribute of the Creator, which is only to bestow, so that all our actions will be only to bestow upon our fellow persons and benefit them as best as we can.

By this we come to the goal of adhering to Him, which is equivalence of form

6.11 Baal HaSulam,

“Introduction to the preface to the Wisdom of Kabbalah,” Items 2-3

The Creator’s intention in creation was to delight His creatures. Certainly, as soon as He contem- plated creating the souls and delighting them abundantly, they immediately emerged from before Him, complete in form and with all the delights He had planned to bestow upon them. This is because in Him, the thought alone completes, and He does not need actions as we do. Accordingly, we should ask, “Why did He create the worlds restriction after restriction down to this murky world, and clothed the souls in the murky bodies of this world?

The answer to this is written in The Tree of Life—”to bring to light the perfection of His deeds” (The Tree of Life, Branch 1). Yet, we must understand how it is possible that incomplete operations would stem from a complete Operator, to the point that they would require completion through an act in this world.

The thing is that we should distinguish between light and Kli [vessel] in the souls. The essence of the souls that were created is the Kli in them, and all the bounty that He had planned to impart them with and delight them is the light in them. This is because since He had planned to delight them, He necessarily made them as a desire to receive His pleasure, since the pleasure and delight increase according to the measure of desire to receive the abundance.

Know that that will to receive is the very self of the soul with regard to the generation and elicita- tion existence from absence. This is considered the Kli of the soul, while the joy and the abundance are considered the light of the soul, extending existence from existence from His self.

6.12 Baal HaSulam,

“From My Flesh I Shall See God”

It is impossible to sustain one’s body in the world without a certain amount of knowledge about the corporeal nature, such as knowing which drugs are lethal and what things burn or harm, as well as knowledge and assessment of what is in one’s friend’s heart, without which it is impossible to exist in the material world.

Just so, man’s soul cannot exist in the next world until it has acquired a certain amount of the nature of the systems of the spiritual worlds, their changes, couplings, and generations.

Likewise, concerning the soul, a person reincarnates until one acquires the wisdom of truth in full. Without them, the soul cannot reach its full level. But it is not that the knowledge one has acquired raises the level of the soul. Rather, it is the soul’s inherent nature that it will not grow by its own effort before it has acquired the knowledge of the spiritual nature. Its growth depends on the measure of its knowledge.

The reason this is so is that if it could grow without knowing, it would be harmed, like an infant who is ignorant and cannot walk. If it could walk on its feet, it would throw itself into a fire.

However, the growth comes primarily through good deeds which depend on attaining the wis- dom of truth. And both the knowledge and the good deeds depend on attaining the wisdom of truth. And for the above reason, both come together.

6.13 Baal HaSulam,

“From My Flesh I Shall See God”

Each complete soul attains all the souls from Adam HaRishon to the end of correction, as one per- ceives one’s acquaintances and neighbors, and according to one’s knowledge guards oneself from them, or connects and lives with them. And it is not surprising that one attains all the souls, since spirituality does not depend on time or place, and there is no death there.

6.14 Baal HaSulam,

“Man’s Actions and Tactics”

After all the actions of the creatures unite, all the souls in the world must unite and merge into one soul, truly one, which emerges out of all the souls and they truly become one, as in the beginning of creation, when only one man [Adam] was created, and from his Zivugim [couplings], he engendered sons, and the sons follow in his ways, making Zivugim until this world is made, with seventy nations, and from within them, the seed of Israel. At the end of correction, they will merge in one another until all of them will become one man like Adam HaRishon

 6.15 RABASH,

Article No. 10 (1984), “What Is the Degree One Should Achieve in Order Not to Have to Reincarnate?”

We have to know that all of the souls extend from the soul of Adam HaRishon, for after he sinned in the sin of the Tree of Knowledge, his soul divided into 600,000 souls. This means that the one light that Adam HaRishon had, which the Holy Zohar called Zihara Ila’a [upper brightness], which he had in the Garden of Eden at once, spreads into numerous pieces.

6.16 RABASH,

Article No. 353, “Abraham Arose”

The Kli [vessel] in which the light of the Creator can reside is regarded as a soul.

6.17 RABASH,

Article No. 17, “Concerning the Shechina” [Divinity]

The meaning of “soul” is that there is a revelation of His Godliness here to a certain extent, which the lower ones can receive.

6.18 RABASH,

Article No. 17, “Concerning the Shechina” [Divinity]

A soul is called “part of the Shechina,” meaning a part that the lower one can attain according to the measure of the purity.

6.19 RABASH,

Article No. 13 (1984), “Sometimes Spirituality Is Called a ‘Soul’”

The body is born with a nature of self-love, which is disparity of form from the Creator, whom we attain as only giving. Thus, one should cleanse one’s body and come to equivalence of form so he, too, will want to do things that are only to bestow. By that, he will be able to reach this high degree called Neshama.

6.20 RABASH,

Article No. 13 (1984), “Sometimes Spirituality Is Called a ‘Soul’”

We must understand why spirituality is sometimes called “a soul” [Heb: Neshama], as it is written, “Body and soul,” and sometimes spirituality is called “soul” [Heb: Nefesh], as in, “And you shall love the Lord your God with all your heart and with all your soul.”

Usually, when speaking of spirituality, we speak of its highest discernment, which is Neshama, so that one will know that a high degree has been made ready for him, which is Neshama, to evoke in his heart the desire to achieve it and to think what is the reason that he has not achieved it yet. Then he will come to know that all we need in order to attain spirituality is equivalence of form.

6.21 Zohar for All, Pinhas,

“Israel Are Organs of the Shechina,” Item 491

The Shechina [Divinity] is a testimony to Israel, who are her organs, and she is a soul upon them.

6.22 Zohar for All, VaYeshev (And Jacob Sat),

Come to Your Brother’s Wife, #156

The Creator made man as it is above, all in wisdom. And there is not an organ in a man that does not stand in sublime wisdom, for each organ implies a unique degree. And after the whole body is properly corrected in its organs, the Creator partakes with it, and instills a holy soul within it, to teach man the ways of Torah and to keep His commandments so that man will be corrected appro- priately, as it is written, “the soul of man shall teach him.”

6.23 Zohar for All. Toldot [Generations],

These Are the Generations of Isaac, #3

Also, there is not an organ in a man’s body that does not have a corresponding creation in the world. This is so because as man’s body divides into organs and they all stand degree over degree, established one atop the other and are all one body, similarly, the world, meaning all creations in the world are many organs standing one atop the other, and they are all one body.

6.24 Raaiah Kook,

Letters of the Raaiah

The light of the soul of each individual is connected to the common soul of all of creation, from which the entire universe draws the light to complement all its details. We can add light to our soul through Torah, wisdom, Mitzvot [commandments], work, and good qualities every single moment. Any time we add light to our soul, if we only notice that we fear not only for ourselves but for all of creation, then we add complementation and life in everything.

6.25 Raaiah Kook,


Our soul is great. It is strong and mighty. It shatters iron walls, blasts mountains and hills. It is infinitely broad; it must spread and cannot contract … Our soul will spread in everyone, embrace everyone, sustain and encourage everyone, and will bring everyone back to the place of our house of life.

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