Flesh, Tendons & Bones
"Gate of Reincarnations" - Chapter 11, Section 4
Translation by Yitzchok bar Chaim; commentary by Shabtai Teicher
The model described in the previous sections exists on
three parallel levels at the same time: Flesh, Giddim and Bones.
You should also know that every limb is composed of
Flesh, Giddim and Bones.
These giddim (tendons) of the limbs are not the
same as the 365 giddim (sinews).
The Hebrew word "giddim" is normally translated
as "tendons" or "sinews." Elsewhere we have always translated it as "sinews,"
and that is probably the best translation for the intention of the Ari. However,
here we have preferred to leave "giddim" without translation to emphasize
the distinction between the two different concepts of giddim that will be
explained now.  | | " First, there is the Flesh. Above them are the Giddim. Above them are the Bones..." | | |
In every partzuf there are 248 limbs and 365
sinews - giddim. Sometimes we refer to them, in short, as 613 limbs. The
giddim-tendons under discussion here, however, refer to an intermediate
level of the body structure situated between the flesh, which is external to it,
and the bones, or (more specifically) the bone marrow, which is internal to it.
Together they comprise three separate, parallel, congruent and equal
partzufim. The only difference between them is that one is more internal,
and the other is more external.
Consequently, the 613 sparks, who are the students of
wisdom of this Heel (of the Left Leg of the Left Shoulder) consist of three
divisions. These are, as already mentioned, the Flesh, Giddim and Bones.
It is the same for the other [external] sparks who are
the active people, as explained previously. They divide into the same three
divisions.
It is interesting to note the term the Ari uses here
to describe the external sparks. They are the "active people". Similarly, in the
last section he called them "those that do mitzvot". These terms
are in opposition to the students of the wise, the scholars and saints, who are
seen as more sedentary and contemplative, whose accomplishments are in the realm
of the mind more than that of action and deeds.
Nevertheless, it seems obvious that these terms are
relative and not absolute. The Torah scholars certainly perform
mitzvot and act in the world when they must, but the center of gravity for them
is more in the mind than in action. Similarly, the householders, merchants,
farmers and all the other masses certainly have intellectual accomplishments.
Furthermore, since the time of the Baal Shem Tov, and even before that,
it is not uncommon for the Torah scholars and saints to be hidden among the
common people.
Their order is as follows. First, there is the Flesh.
Above them are the Giddim. Above them are the Bones, because of the
marrow that is within them as opposed to the hard substance that comprises the
bones themselves.
The Ari always calls the marrow of the bones "mo'ach"
or "mochin". These are the "brains", equivalent to the Light,
the internal and highest part of every partzuf. See Chapter One and
Appendix 42:1.
Thus, the partzuf of Nukva of Asiya
has been explained. It was entirely included within Adam. You can infer
from it all other particulars, even [as far] as Arich Anpin of Atzilut.
In the previous section it was stated that Adam
is the partzuf of Nukva of Asiya. Here it is stated
explicitly that Nukva of Asiya is one of the partzufim of
Adam! It should be obvious to students by now that these are one and the
same. Adam is a composite of the partzufim, and each partzuf
is in the image of Adam. To return to the previous article in this series,
Gate of Reincarnations, Root and Spark Dynamics 11:3
Click to link to the next article in this series,
Gate of Reincarnations, Specific and General Connections 11:5
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