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Zihara ila'a” relates to the utopian state that was predominant before the original sin.

Man’s Supernal Glow

Man’s Supernal Glow

Gate of Reincarnations: Chapter Twenty-Nine, Section 4

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All levels to which the kelipot do not latch on are called zihara ila’a d’Adam HaRishon [supernal glow of Adam, the first man], except for the nefesh [part] of each level. This includes the levels of yechida, chaya, neshama, and ruach of the world of Atzilut/Abba; the Abba and Imma of Beriya/Imma1; the twenty ketarim in the Zu"N of Beriya, the eight ketarim in Abba, Imma, and Zu"N of Yetzira3 and the Abba, Imma, and Zu"N of Asiya - altogether ten partzufim.

A little commemoration of the perfect state is left in each world...

We see that the concept of zihara ila'a relates to the utopian state that was predominant before the original sin. It was negated by the sin, so those special precious lights flew away. The rectification process prepares the world to receive them again. A little commemoration of the perfect state is left in each world, to enthuse and give something to aspire to.

Deep inside, everyone has some hidden point of utopian zihara ila. It is accessed through meditation. Understanding where it exists in the worlds helps activate it in the corresponding aspects of the self. For each person contains all of the worlds in microcosm.4

Now, each partzuf contains ten sefirot and each sefira itself has ten, making one hundred ketarim of ten partzufim. In turn, each keter has ten sefirot and four upper levels of yechida, chaya, neshama, and ruach. All of this is called zihara ila’a, and it is part of that which was completely removed from Adam and ascended to its holy place.

"And it is your sins that separate between you and your Lord." (Hagiga) Going against the Divine will prevents the soul from connecting to G‑d and His effulgence. "The commandments of G‑d are upright - rejoicing the heart." (Ps. 19:8) They restore the soul to the perfect state of being. This is why some minute expression of the dazzling light of the zihara ila was visible on certain tzadikim, whose countenance light up a dark room.5

There are two levels of zihara.

There are two levels of zihara. The first is zihara ila’a of Atzilut, composed of yechida, chaya, neshama, and ruach of the world of Atzilut. The second level is zihara ila’a of BY"A, which incorporates the entire two partzufim of Abba and Imma, that is, the chaya and neshama of the world of Beriya, and Arich Anpin, or the yechida of Beriya; the four levels of yechida, chaya, neshama, and ruach of each keter from the one hundred ketarim of the ten partzufim from the Zu"N of Beriya through the Nukvah of Asiya. All of these are called zihara ila’a of the three worlds of BY"A, as mentioned. These two types of zihara ila’a were completely removed from Adam [when he sinned] and are called level one.

Level two is also considered to be zihara ila’a to which the kelipot do not latch on, but since it is a lesser level, it was not removed from its place completely and remained with Adam and is the nefesh of the world of Atzilut; this is one level of Atzilut. The second level is the nefesh of the hundred ketarim in the three worlds of BY"A. Both stayed with Adam and are called level two.

Level three is the rest of the sefirot of the ten partzufim - other than the one hundred ketarim, they all fell off him and down to the place of the kelipot.

I heard from my teacher that level two is divided into two sections, and that the upper section is those souls that stayed with Adam in his body, and that the second lesser section is the souls that Cain and Abel inherited upon birth. But I’m not sure if this only applies to this level, and so on other levels the second section is higher than the first.

I am also in doubt as to which souls remained with Adam and which were given to Cain and Abel, and the order of how this second level was divided. Cain and Abel contain two levels, one being their actual souls themselves from the three worlds of BY"A only, like the rest of people who are not from level two. The other is the second section of level two which Adam their father bestowed upon them; it includes [parts] from all four worlds - from the bottom of Asiya until the beginning of the nefesh of Atzilut. It is a very elevated soul.

...Cain and Abel took the nefesh of Atzilut...

We also wrote that the two sections of level two are equal, with the exception of the first level only, which we mentioned there. We also wrote that Cain and Abel took the nefesh of Atzilut, and it seems that the second section of level two in Cain and Abel is higher than the rest of the souls that remained in Adam for his own sake.

We also wrote that the nefesh of Atzilut did not actually remain in Adam and that it was not completely removed either. Rather, it hovered above the head of Adam until Cain and Abel were born at which time they took it, as well as the other sections of the three worlds of BY"A.

We also wrote that after Adam sinned, Enoch took the zihara of Arich, Adam the zihara of Abba, Eve of Imma, Abel of Zeir Anpin, and Cain of Nukvah.6 I do not know if all of these are considered to be sections of Atzilut, or of BY"A. Further investigation is required.

I also did not hear from my teacher who took the first three - Arich Anpin, Abba, and Imma of Beriya, whether it was Adam or Cain and Abel, his sons. This too needs further investigation, and in another place I wrote that Moses, who was the gilgul of Abel, took them.

I also wrote that the da’at of Zeir Anpin is made up of the two joints of the two arms of Arich Anpin, which are joined at the two shoulders of Arich Anpin, which are called 'inheritance', since Abba and Imma bestowed them to their children Zu"N. The rest of the four joints of the two arms remained for them, and they are called achstanta d’Abba v’Imma [the inheritance of Abba and Imma].

Kabbalah views the main body as being the torso. The arms implement the thoughts in the brain and allow the torso to express. They are so as an inheritance, which children use to implement the will and aspirations of their parents.

Cain and Abel came out of this da’at of Zeir Anpin. For since Adam and Eve, who are called Abba and Imma, took the level of four joints for themselves, from which chochma and bina were made twice for the two of them, and the two joints that they bestowed to their children are called the da’at of Zeir Anpin.

The rest of the mochin Adam left for himself...

It seems this way from another explanation. The rest of the mochin Adam left for himself; he only bestowed the da’at to his sons Cain and Abel. Thus we can say that he gave every portion of the da’at to Cain and Abel, from the da’at of the nefesh of Atzilut until the da’at of Nukveh of Asiyah, leaving for himself the rest of the sections of the mochin chochmah and bina within him, which extend through all ten sefiros of his body. Even chesed and gevura of da’at that he bestowed to Cain and Abel also spread out through the entire body of Zeir Anpin to the ten sefirot within him. This is clear.

From this you can understand what was lacking from the souls of Cain and Abel compared to those souls that remained in Adam for himself. For the main impact of the kelipot is to the da’at [knowledge], in the secret of the tree of knowledge of good and bad.

Cain and Abel were entrusted with the job of fixing their parents mistake.

Da’at is a fusion of chasadim and gevurot. (Eitz Chayim) They each draw to a different side, creating the decision dilemma. Choice happens in and comes from da’at. It so is the pressure place that needs fixing from the original sin, which accordingly happened from the tree of da’at. Cain and Abel were entrusted with the job of fixing their parents mistake. They so had to come from da’at. Therefore it says, "And Cain yada7 [knew] his wife.

However, on their levels themselves, the souls that come from da’at give off more light than the souls that come from the two mochin of chochma and bina, which have many layers of clothing and veils. This is known from the levels of Nadab and Abihu which were above Elazar and Ithamar, as written elsewhere.. There we explained well all the doubts regarding Cain and Abel, and how Cain and all his male sparks came out from the gevurot of the crown of Nukvah. Look well over there.

[A small introduction regarding the secret of yibum (levirite marriage8). This is what he said:]

When a man must reincarnate and dies, and after that a son is born to him, since his wife was expecting when he died, the man himself reincarnates into the body of the son - this is the secret of yibum.

This is the secret of Abaye the amora who was born after his father died. His father reincarnated [into his son’s body], which is why he is called Abaye [meaning "his father"], since his father reincarnated into him.9 I don’t think this came from my teacher, rather from Rav Elazar HaLevi.

[A small introduction.] There are souls that are not from the root of the holiness of Shabbat itself, but are included in tosefet haShabbat10 [addition to Shabbat]. They only contain that level and are not able to ascend higher than it, since it is the source of their root.

The Rabbis learn out that it is possible to receive the sanctity of the Sabbath before sundown, when it officially comes to all, and to keep it after nightfall the next day, when it officially leaves.(Yoma) There is a special root of Shabbat holiness. Additional Shabbat is drawn from a lesser place.11

[Translation and commentary by Perets Auerbach.]

There is an aspect of Abba unto itself that shines to Atzilut and there is an aspect of Abba as coupled with Imma that shines to Beriya1. (Eitz Chayim)
ten ketarim of Zeir Anpin, and ten of Nukva
two keter aspects for each of these four partzufim: keter as well as chochma, which is sometimes included in the keter aspect
“Let us [all of creation] make man” (Gen. 1:26) - each part of existence made a donation. (Zohar)
This does not necessarily mean that they are greater than other tzadikim who do not manifest it. Rather, based on the soul root and the tikun of each tzadik, certain things are given to expression and certainty. (Brachot)
Before he stated that Cain and his wife embody Abba and Imma, Abel and his wife embody Zu”N [as above]. This is not a contradiction to here where Abel is reported as having the higher level of zihara ila. Cain has higher potential, but Abel starts with higher manifestation.
a construct of da’at
If a man dies without having had children, his brother must marry his wife in order that she bear children on his behalf.
This is the secret of why Rav Yabba Saba, the previous gilgul of Abaya, revealed the mysteries of yibum, in the Zohar (Zohar II Saba diMishpatim).
And so Abaya expressed joy over not having seen his father, being so exempt from the stringencies of honoring him (Kiddushin). This would seem strange, for someone of his stature would seem to want to be able to do the mitzvah?! Rather, he was saying that the mitzvah had no place by him, since he was his father himself. The simple explanation remains - teaching how careful one has to be in honoring parents.
one can add to the strict time of Shabbat by receiving it early and keeping it late (Orach Chayim)
Nonetheless, there is a special kind of revelation that happens specifically during tosefet Shabbat. The upper third of tiferet of Zeir Anpin peeks out in revelation. (Eitz Chayim)
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: 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
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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