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These seeding-drops have both an inner aspect and a outer aspect.

Zivug Four & Five

Zivug Four & Five

Gate of Reincarnations: Chapter Twenty-Six, Section 5

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ZIVUG 4: According to the ascending order of zivugim, this is the zivug of Israel with Leah during weekday mincha. Since they stand from the chest of Zeir Anpin upward, there is no room to spread to the chesed and gevura. Therefore, the chasadim gather in the right arm, and the gevurot in the left arm. So they are only called two drops.

When this zivug occurs at mincha-time with Leah, which are dinim kashim [harsh judgments], then these drops are on the level of the two brothers Pappus and Lulinos who were killed in Lod. (Taanit 18b) Since they are on the level of Israel, they are strong [themselves] and so they have no recognizable yesod. Thus, they are without a yesod and a specific teacher.

ZIVUG 5: This is last in the order, and it is Yaakov with Leah before chatzot, which is [a time of] dinim gemurim [absolute judgments]. They are those massacred in Beiter. Their yesod and teacher was Rebbe Elazar of Modi’in, who was killed in Beitar.

There is a major difference between these fifty or more drops from these five zivugim, and the rest of the souls. They have a great advantage over the rest of the souls, since the rest of the souls are the result of a female arousal, who first seeks the zivug, desiring the male, after which he [in turn] desires it.

Since the male does not pursue it on his own, but as a result of her, the resulting drops of chasadim and gevurot from this zivug do not come from the daat of the male itself, which is the source of its longing, rather from the chasadim and gevurot that spread within it to the six extremities. After, the drops are clothed and restrained there while among the six extremities.

However, the fifty drops from the five zivugim are from the male arousal. The fact that they are inadvertent drops indicates that there was a desire to pair with the female and give these drops over to her, but that he could not find her since she was below in the world of Beriya, or similar. Therefore, they go to waste, which is why it is called l’vatalah [for naught].

So we find that since these drops are the result of the male arousal, emanating from the chesed and gevura of the daat aspect of the mind. When they flow through his six extremities, they do not become clothed there or held back, but by-pass them, which allows them to remain in their original form. So they are superior to the rest.

This is all with regard to the clothing of the souls, from which the 248 limbs are made, into which the soul goes. They are from the original chasadim from when they were in Zeir Anpin and Nukva in Atzilut, and not from the chasadim after this. For the level of these souls of this clothing are also from the level of daat itself. And they were not drawn downward, therefore they are given clothing from the drops which also come from daat itself.

Even though there is a strong connection between all these drops, nevertheless, this is only with respect to the drops that become the clothing. However, all the clothed souls themselves have a similar [general] root, because they all come from upper daat, but they are not bound as one since they don’t share a common particular root.

These clothing-drops have an inner aspect and an outer aspect as well. For there are drops that flow from the mochin themselves [i.e. the inner aspect], which are clothed within the netzach, hod, and yesod of Abba or Imma, and there are drops that flow from the outer aspect, the clothing of the mochin -the vessels of the netzach, hod and yesod of Abba and Imma. These two levels are possible for either Zeir Anpin or Yaakov, but are from the upper daat itself.

[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."
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