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The characteristics of the world of Yetzira are beyond the limitations of physical space.

Forming Time and Space

Forming Time and Space

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Forming Time and Space
The characteristics of the world of Yetzira are beyond the limitations of physical space.

The limitation that is added by the descent into the world of Yetzira, the world of Formation, is that of dimension itself. Formation is essentially a spatial concept, and Kabbala also discusses the nature of space. It is important to know that the Kabbala views time and space as created conditions and not as intrinsic qualities, as will be discussed shortly. That is to say that until the descent of the light to the world of Yetzira, the light is not limited by dimension. And even in the world of Yetzira dimension is still spiritual and has not yet entered the physical limitations of space.

Each of the directions is derived from a spiritual quality

Physical space has six dimensions which limit and define it. These are: above and below, right (south) and left (north), in front (east) and behind (west). In Kabbala each of the directions is derived from a spiritual quality, namely, one of the six aspects of the world of Yetzira.(The spiritual dimension of the world of Yetzira devolves in the world of Asiya into actual physical space.) In the world of Yetzira, these six dimensions are called the six middot, or the six sefirot, which are revealed primarily in that world. The word midda in Hebrew means "dimension", "limitation", or "measurement". This is the primary characteristic of the world of Yetzira: that light which descends there is limited and measured.

One of the characteristics of dimension or measurement is that it requires at least two reference points - the place something starts and where it ends. Accordingly Yetzira, the source of dimension, is the first plane of existence where polarity and duality (the opposite of unity and oneness) come into being. Thus, there is the beginning of relationship, i.e. a situation in which each aspect is defined in reference to something else, rather than in terms of its own intrinsic qualities. It is important to note that, in Yetzira, this duality is still spiritual, and therefore the characteristics of the world of Yetzira are beyond the limitations of physical space.

The more light the vessels receive, the more they expand and grow

Spatial dimension in the world of Yetzira can be understood in the following way: "Above" is the active reaching out of light and life force (analogous to sunlight streaming down from above), which descend to the vessels, which are ready to receive them (to continue the analogy - like plants or trees which absorb the sunlight). "Below" is the receiving by the vessels; the more light the vessels receive, the more they expand and grow (south, toward the path of the sun, toward the light), and consequently, the more elevated they become (i.e. advance toward the origin of the light). If the vessels, however, are too immature and constricted, or because something prevents the light from reaching the vessels, they contract and do not grow. They may even face away from the source of light, and retreat, like a plant shriveling and dying. This is the inner spiritual dimension of physical space.

In the analogy used previously to describe the worlds, if the original idea and its expansion in understanding represents the world of Atzilut, and considering how to describe the idea to another person represents the world of Beriya, then the actual explanation of the idea to another represents the world of Yetzira. In explaining an idea to someone else, there is bound to be a limit as to how much of the original understanding can be transmitted through speech. Some have more success at this than others, but even the best teacher cannot communicate his own exact understanding to his student. The student has to work on this himself. Thus, speech is much more limited than thought. So too, the descent of the light into the world of Yetzira defines and limits the light so that it can be absorbed by the lowest level vessels of the world of Asiya. In doing so, the light becomes much more hidden and much more limited. In this way each vessel becomes separated from the other, because each receives the light and expresses it according to its own specific nature. Thus there is division and diversity.

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Rabbi Moshe Miller was born in South Africa and received his yeshivah education in Israel and America. He is a prolific author and translator, with some twenty books to his name on a wide variety of topics, including an authoritative, annotated translation of the Zohar. He has developed a coaching-type approach to dealing with life's issues based on Chassidism and Kabbalah—a tool for dealing with normal issues that everyone faces as well as issues psychologists usually address, often ineffectively. He also gives free live classes over the Internet.
The Zohar is a basic work of Kabbalah authored by Rabbi Shimon bar Yochai and his students (2nd century CE). English translation of annotated selections by Rabbi Moshe Miller (Morristown, N.J.: Fiftieth Gate Publications, 2000) includes a detailed introduction covering the history and basic concepts of Kabbalah. Volume 1 (36 pp.) covers the first half of the first of the original’s three volumes. It is available online from our store, KabbalaOnline Shop.
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Tone via kabbalaonline.org December 20, 2010

Concise introduction thank you, as rain from G-d nourishes the earth - you - KabbalaOnline - nourish me. A clear, concise introduction - enabling my desire of participation - as I seek Divine unity - above all else. Gifted visions guide my journey. [ thank G-d - blessed is He ] Reply

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