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The fundamental deep structure of malchut as opposed to the structures of the higher sefirot

Asiya Is Only One Sefira

Asiya Is Only One Sefira

"Gate of Reincarnations": Chapter One, Section 9

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Asiya Is Only One Sefira
The fundamental deep structure of malchut as opposed to the structures of the higher sefirot

There is a second reason for the difference between Asiya and the other worlds. As known, all the worlds have ten sefirot [collectively]. Now Asiya, in its entirety, has only one sefira [of the collective ten], the sefira of malchut.

In the system of ten general sefirot, the World of Asiya corresponds to the sefira of malchut, whereas the World of Yetzira corresponds to six different and separate sefirot: chesed, gevura, tiferet, netzach, hod, and yesod. Thus, the World of Asiya is one homogeneous sefira, whereas Yetzira is a composite of six different sefirot.

Thus, the Nefesh that is there is able to rise as high as the keter of Asiya, because it is all one sefira.

In other words, even though Asiya has many levels, they are levels of one sefira, and therefore connected to each other, which allows movement amongst them.

The five partzufim in every world Arich Anpin, Abba,Imma, Zeir Anpin, and Nukva correspond to the five levels of a person’s soul

However, Yetzira corresponds to six sefirot: chesed, gevura, tiferet, netzach, hod, and yesod, each of which is a separate level. Therefore, if someone's root is the malchut of Yetzira and it becomes rectified, it cannot ascend and become part of the yesod of Yetzira. It must remain below and he will have to acquire a new Ruach from the yesod of Yetzira if he wants to become elevated through his actions. This is true of the rest of the "Six Extremities" as well.

In Hebrew, the term is "Sheish Kitzvot," the six extremities, another name for the six sefirot of Yetzira.

The five partzufim in every world - Arich Anpin, Abba, Imma, Zeir Anpin, and Nukva - correspond to the five levels of a person's soul, which are from the bottom to the top: Nefesh, Ruach, Neshama, chaya, and yechida.

Nefesh is from the Nukva [Malchut] of Zeir Anpin, whereas Ruach is from Zeir Anpin itself.

That is, the six sefirot: chesed, gevura, tiferet, netzach, hod, and yesod.

"Wisdom gives life to its owner"

Neshama is from Imma [Bina], and chaya is from Abba, which is called chochma because that is the place of life, as it has been taught concerning the verse, "Wisdom gives life to its owner". (Eccles. 7:12)

Yechida is from Arich Anpin, called keter, because it is alone and special…

The Hebrew word "Yechida" means both "alone" and "special". The partzuf of Arich Anpin is both alone and special relative to all the other partzufim.

It is alone and special with respect to the rest of the sefirot because it lacks a "female" counterpart.

Nukva is the female consort of Zeir Anpin. Abba-father has a female counterpart, Imma-Mother. Arich Anpin, however, does not have a counterpart.

This is known from the verse, "See now that I, I am He" (Deut. 32:39), as elucidated in the Zohar, in Parashat Bereishit.

This verse is spoken by G‑d, Who has no counterpart. Arich Anpin is also called "I". Thus, on the level of Arich Anpin, the highest level and closest to the One G‑d, the Infinite Creator, there is no counterpart and no corresponding female partzuf.

[Commentary by Shabtai Teicher.]

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.
Shabtai Teicher, a descendant of the fifth Lubavitcher Rebbe, the Rebbe Reshab, was born in Brooklyn in 1946 and settled in Jerusalem in 1970. He studied for over 7 years with one of the outstanding and renowned kabbalists of our generation, Rabbi Mordechai Attieh, and also studied deeply in various other fields of Jewish scholarship. He was a specialist in Lurianic Kabbala, edited and annotated the first eleven chapters of our English rendition of "Shaar HaGilgulim," and completed his manuscripts for "Zohar: Old Man in the Sea," in both Hebrew and English, shortly before his unfortunate passing in November 2009.
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