Printed from kabbalaonline.org
Three Divine Names and their parallel soul aspects

Yabok and Rectification

Yabok and Rectification

Gate of Reincarnations - Chapter Eighteen, Section 3

 Email

A man who only performs [positive] mitzvahs merits the Nefesh called "Asiya". However, he is similar to a woman whose husband has gone overseas and has left her without clothing, food, or drink. He is like the Shechina that sits in exile and darkness while her house lays in ruin. That is what a Nefesh of a person is like without a Ruach, which is its husband, so-to-speak: without light and intelligence for understanding.

He is similar to a woman whose husband has gone overseas and has left her without clothing, food, or drink.

Nefesh is drawn from malchut, the sefira of action. Spiritual intelligence starts from Ruach and up.

If this person then strives to learn Torah constantly and teach the oral law for altruistic motives, he will merit Ruach from Yetzira. He will be like the woman whose husband has arrived to live with her forever in her house — clothing her, feeding her, giving her to drink, and elevating her. Such is one to whom Ruach comes and dwells within his Nefesh, filling it with the spirit of wisdom, elevating the Nefesh from Asiya to Yetzira.

If a person then endeavors to learn the 'hidden wisdom' — the secrets of Torah — then he will merit to receive a Neshama from Beriya, It will shine from within the Ruach, and cause even greater ascent. Then he is called 'adam shalaim' [a complete man] to which the verse refers when it says: God made man in His image. (Gen. 1:26)

Learning kabala causes the inner light of the soul to shine forth.

The secret is as follows: when a person only possesses Nefesh then he is only affected by the name Aleph-Dalet-Nun-Yud [ADNY].

This is the name that energizes malchut, the lowest sefira.

When he learns Torah altruistically, then he merits Ruach, which comes from the name Yud-Hei-Vav-Hei [YHVH].

This name enlivens tiferet, the source of Ruach.

When he learns the mysteries of Torah, then he merits Neshama, and he will draw down strength and blessing from the Name Aleph-Hei-Yud-Hei [AHYH].

This name gives strength to bina, the source of Neshama.

Now, when all three names come together in the person they total the gematria of 'yabok'

ADNY (= 65) + YHVH (= 26) + AHYH (= 21) = 112 = YBK (= 112).

The same name, YBK, is an eastern tributary of the Jordan River, located about half-way between the Kineret and the Dead Sea. This is the river that Jacob crossed over the night he fought with the Angel of Eisav and had his name (unofficially) changed to "Israel" (Gen. 32:23), representing his personal perfection. Through the power of this Divine name, he was able to ascend to a higher level.

This name is used for elevation as it is composed of the three names ADNY, YHVH, and AHYH, which correspond to Nefesh, Ruach, and Neshama, the successively higher aspects of the soul. Jacob went so far as to reach such a level that he required a higher name.

The Talmud (Berachot) teaches that his original name remained. Jacob is his name from the Nefesh aspect of his being; Israel is the name of the Neshama aspect.

Rectification of the soul is personal redemption.

With respect to him it says, "God save! May the King answer us on the day we call." (Psalms 20:10)

at the time of the redemption; rectification of the soul is personal redemption.

[This verse in Hebrew: ye’anainu b’yom karainu] has the head-letters YBK [i.e. yabok]

One merits redemption through repenting, through the Divine names YBK and BKY.

Then the person will have Nefesh from Asiya, Ruach from Yetzira, and Neshama from Beriya.

If he will further rectify himself, he can then achieve the three from Yetzira. If he rectifies himself even more, he can receive the three from Beriya, and after further rectification, the three from Atzilut as well.

[Translation and commentary by Perets Auerbach.]

Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Elohi Rabbi Yitzchak, the
G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Elohi [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].
Yitzchok bar Chaim is the pseudonym of the translator, an American-born Jerusalem scholar who has studied and taught Kabbala for many years. He may be contacted through: webmaster@kabbalaonline.org. He translated the Ari's work, "Shaar HaGilgulim;" his translation into English (but with much less extensive commentary than offered here). Information about his translation in book form may be obtained through www.thirtysevenbooks.com
Rabbi Chaim Vital c. 5303-5380 (c. 1543-1620 CE), major disciple of R. Isaac (Yitzchak) Luria, and responsible for publication of most of his works.
Rabbi Peretz Auerbach, originally from New York, has been living and learning Torah and kabbala in Jerusalem for 18 years. He teaches at Shvu Ami beit medrash, lectures in Kabbalah and chassidut at the Jerusalem Connection and Heritage House and to private groups. Rabbi Auerbach is also a talented musician. He is currently working on an all new translation of the Zohar into English with extensive commentary as well as a disc entitled "Music, Meditation and Mysticism."
 Email
Start a Discussion
1000 characters remaining

The larger, bold text is the direct translation of the classic text source.

The smaller, plain text is the explanation of the translator/editor.
Text with broken underline will provide a popup explanation when rolled over with a mouse.