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The difference between the souls of angels and that of man is a matter of 'supernal kisses'

Different Levels Of Souls

Different Levels Of Souls

Gate of Reincarnations: Chapter Nineteen, Section 1

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We have explained elsewhere that the difference between the souls of angels and that of man is that these [man] come from the zivug of 'haneshikin ha'elyonim' [lit. supernal kisses; unification of chochma and bina]...

The point of creation is the soul of man.

The interaction and pairing of sefirot takes place on different levels within their structure. Different types of souls result from different variations. The point of creation is the soul of man. It therefore comes from the loftiest unifications.

Kisses come from face to face. The word for face is 'panim', which also means within. The soul within shines out through the face. This deepest part of a person radiates love to another by means of a kiss. For this itself the soul is created from the uniting of the deepest levels above as if in a loving kiss. This equips it to be ready by nature to unite with its Maker in the deepest manner.

This is the secret of The Song of Songs. It is a love story between God and the soul. It so begins, "Let Him kiss me with the kisses of His mouth" (Song of Songs 1:2). Rashi explains that it is the soul's supplication for Divine inspiration and prophecy - the highest connection to God.

…whereas these [angels] come from the lower zivug [which occurs] in yesod.

This is called as if 'zivuk gufani', lit. physical unification. It is so coined relatively, because it happens in the lowest place of the sefirot of any given partzuf.1

Likewise, souls stem from the internal part of the worlds and angels from the external part of the worlds. (Eitz Chayim, Shaar Hakavannot Shabbat)

There are countless levels of soul roots in between.

Many kinds of souls come from the 'zivug ha'olam elyon', lit. upper world pairing, but due to a blemish are forced to descend. The descent however is not necessarily the same for each; there are many different levels to which a soul can descend as a result of a blemish.

The blemish can come from the soul's mistakes while it was incarnated or from damage caused by the Original Sin.2

There are two groups, the first being those which descend because of a blemish and come into this world on the level to which they have descended. The second are those souls whose roots are on the same level at which they enter this world. Therefore, the status of each is not the same.

The main tikun is at night.

However, the main tikun is still at night when one 'deposits' his soul by saying upon lying down, "In Your hand I entrust my spirit" (Psalms 31:6). At that time, the soul is elevated through a higher level of zivug and then returns as a new creation, in the secret of "They are new every morning" (Lamentations 3:23).

A person can go from level to level this way until he reaches his actual root and achieves completion. Alternatively, this can occur in the secret of nefilat apayim [lit. "supplication while bending", penitential prayers recited after the Amida] upon reciting the verse, "To You G‑d I lift up my soul" (Psalms 25:1). Through this he is able to ascend from level to level according to his deeds until his root.

One who is a scholar and finds himself doing dishes at the moment needs to return to his scholarly pursuits. Likewise, a soul that has fallen to a lower station within the sefirot naturally needs to return to its higher source. This is one way of expressing what its rectification is about.

[Translation and commentary by Perets Auerbach.]

Footnotes
1.
any given partzuf from the lowest triad: netsach/hod/yesod. Here only yesod is mentioned because it includes them all.
2.
See Shaar HaGilgulim, Chapter 2 how all of the souls were included in Adam when he ate from the tree of knowledge.
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."
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