The Great Partzufim: Relationships Between the Sefirot

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The Great Partzufim: Relationships Between the Sefirot

#1 Postby Tau Malachi » Sat Nov 12, 2016 10:41 am

The Great Partzufim: Relationships Between the Sefirot

According to the Holy Kabbalah the original, simple, primitive Sefirot of Adam Kadmon were arrayed in a single line, and as such they had no way of relating and interacting with one another; on account of this they were not able to withstand the force of influx of the Infinite Light (Ain Sof Or) and therefore the original Six Vessels shattered and the original Malkut fractured, sparks of the Infinite Light “flying out” and becoming bound up in the shards of the shattered Vessels. Through this shattering of vessels, however, the Holy Sefirot of Atzilut came into being arrayed in three lines, the three Holy Pillars, and arrayed in this way they formed three Great Triads with Malkut like a “pedant” forming the base of the Middle Pillar, the Pillar of Compassion, receiving the influxes of all the upper Sefirot and in turn, as creation came into being, conveying those influxes, that holy light and life, to all of the universes and worlds of creation - countless worlds of sentient existence.

In Atzilut, arrayed in this way, each Sefirah holds all ten Sefirot, and the ten Sefirot within each Sefirah are the “interiors” of the Sefirah. Gazing into the interiors of the Sefirot of Atzilut one would discover that each of the interiors contains all ten Sefirot, and one would discover that there are “interiors of the interiors”; if a soul were able to continue to gaze into the interiors they would find an infinite depth of interiors, literally Lights within Lights, Vessels within Vessels, reaching into the Infinite One, or the One-Without-End.

As we know the Holy Sefirot of Atzilut correspond with Names of the Infinite One and Partzufim (Personifications of the Divine), and through Names and Partzufim the Sefirot are able to interrelate and interact with one another, unlike the original, primitive Sefirot of Adam Kadmon. The ten Holy Sefirot of Atzilut proper correspond with the Names of the Holy One and their interiors correspond with the Partzufim; thus, the Holy Partzufim are composed of the interiors of their corresponding Sefirah or Sefirot.

As is known, there are five principle Great Partzufim, Arik Anpin (Long Face) corresponding with the interiors of Keter, Abba (Father) corresponding with the interiors of Hokmah, Imma (Mother) corresponding with the interiors of Binah, Zer Anpin (Short Face) corresponding with the interiors of the Six - Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod, and Nukva (The Female) corresponding with the interiors of Malkut.

It is said that it is through the Holy Partzufim specifically that the Sefirot are able to interrelate and interact with one another. Understand, in that each Sefirah contains all ten Sefirot so they are intimately interconnected, and this is how they are able to relate with one another, especially those that are opposites to one another, such as Hesed (Mercy) and Gevurah (Severity); there is Gevurah in Hesed and there is Hesed in Gevurah, and through this there is an exchange of issuances between them and they are able to interrelate, interact and merge in their exchanges, actions and manifestations. Thus, because the Partzufim are composed of the configuration of the interiors, it is said that it is through the Partzufim that the Holy Sefirot of Atzilut are able to relate with one another, unlike the original, primitive Vessels of Adam Kadmon.

This capacity of the Holy Sefirot to relate with one another is the tikkune, the rectification or mending, of the Vessels of Adam Kadmon, and through Atzilut the array of the Sefirot of Atzilut assumes a similar form; hence, all in a great and supreme mystery there is an evolution and realization of the Sefirot of Adam Kadmon, or the primordial universe, through the Sefirot of Atzilut, the supernal universe.

Here there is a secret mystery that we can share concerning the Holy Partzufim. As is known there is a continuation of the shattering of Holy Vessels in the process of creation, so that, in effect, the Vessels of Atzilut shatter and fracture giving rise to the Vessels of Beriyah, and this again happens with the Vessels of Beriyah, giving rise to the Vessels of Yetzirah, and again with the Vessels of Yetzirah giving rise to the Vessels of Asiyah. Now at each level the Supernals do not shatter or fracture, but rather the Six shatter and Malkut fractures, and so it is said that among the Great Partzufim Arik Anpin, Abba and Imma are “whole” and “complete,” formed of a perfect configuration of ten Sefirot, but those of Zer Anpin and Nukva are “incomplete,” their completion and perfection requiring the co-creative action of humanity, the awakening and realization of souls and their active labor of conscious evolution for the Tikkune of the World and the Holy Vessels. Thus, the full formation of Zer Anpin and Nukva depends upon the actualization, realization and embodiment of the Sefirot - Divine Attributes, in human beings; hence, the generation, realization, of the image and likeness of Yahweh Elohim in the Human One, or in the generations of Adam.

Understand, the array of the Holy Sefirot in Atzilut corresponds with the image and likeness of the Human One, who is the image and likeness of Yahweh Elohim, the “Eternal God” - Bornless Being without beginning or end. If you consider it, on one level the Holy Partzufim are aspects, or interiors, of this image and likeness; something like “faces” and “appearances,” male and female, unmeasured and measured, interior and exterior like a Great Jeweled Being.

Now in closing it needs to be said that when we speak of the Eternal One in anthropomorphic terminology, or when we speak of a human being as the “image and likeness” of the Infinite and Eternal, these terms must not be taken literally, for that would lead to grave misconceptions and falsehood, and would end in the error of idolatry as in unenlightened paganism, heaven forbid! Anthropomorphic terms are used so that we can contemplate and probe deep spiritual and metaphysical mysteries of creation and the Infinite One, and acquire insight into the mysteries of the interactions of the Infinite One with finite creation. Likewise, when speaking of the human being as an “image and likeness” of the Holy One in truth it is not the physical form that is the image and likeness, but rather it is the spiritual “form” or array of the soul, our essential being, that is the image and likeness of the Holy One, the Great and Bornless Spirit.

Thus, when contemplating anthropomorphic terminology we must consider the qualities and functions of the corresponding aspect of the human form or being, just as when contemplating elemental associations with consciousness such as “fire,” “water” and so on, it is not the actual material element but its qualities we are speaking about and contemplating.

This seems enough for today, so here I will pause to abide in the rest of the Spirit.

May the Spirit of Truth (Amet) lead you into all truth, and may you realize the abundance of life and light in the Eternal One (Yahweh)! Amen.

Shalom Aleichem!
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Re: The Great Partzufim: Relationships Between the Sefirot

#2 Postby sheryl » Sun Nov 13, 2016 12:01 am

Shabbat Eve Shalom, Tau Malachi and friends!

Praise and gratitude for the teachings that have been unfolding! I have been delighting in their study and contemplation.

If I might ask here a couple of the questions that have been arising.

Is there a relationship between the purification of yesodot (elements) and the interrelating and interaction of the Sefirot?

And in our daily spiritual practicing, as we take up the Divine Names in worship and wonderworking, are we laboring for this right relationship between the Sefirot? Or simply laboring for right relationship with "other'' within creation?

But then our Union with Partzufim practices feel to be something else, something more. It is said above that the Partzufim are the inmost essence of the Sefirot, as they are also our essential being, and so this labor feels to be more about drawing nearer to this inmost essence, within Sefirot, within ourselves.

And so our practicing feels to have a twofold aspect -- laboring with the exteriors, the Hitzoniyut of the Sefirot, to bring right relationship with other in creation, and then laboring to move nearer to the interiors, laboring for union with the Pnimiyut of the Sefirot. And often these two labors are joined!

If I might also ask about an image of the Partzufim that is arising, each as a Tree of Life. Is it appropriate to speak of the Partzufim in these terms? Are there depths within each? Is the potential of the Partzufim held in Hokmah of the interiors, and the actualization in Binah? Does the interior Malkut, then, correspond with its fruit? Perhaps its shefa and ruhaniyut?

I will delight in any more that can be shared.

With gratitude,

Sheryl

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Re: The Great Partzufim: Relationships Between the Sefirot

#3 Postby Cathy_Z » Sun Nov 13, 2016 9:48 am

Shalom dear Tau Malachi and friends,

I'm deeply thankful for this beautiful revelation of the Holy Partzufim.
I'm understanding that the interiors of the Holy Sefirot of Atzulit are the Holy Partzfim.
What's new in my hearing is that, although the Great Partzufim of Arik Anpin, Abba, and Imma are whole and complete, "Zer Anpin and Nukva are incomplete, their completion and perfection requiring the co- creative action of humanity, the awakening and realization of souls" and their active co-labor with the divine in the healing of the World and the Holy Vessels.
I'm beginning to understand what is meant by the Tikkune of one's soul is the Tikkune of the World and the Tikkune of the Sefirot. I'm hearing that as I enact self purification, as I embody the attributes of the Sefirot by merging with the Partzuf, there is a great healing on all levels. With this understanding, I'm feeling that as I participate in this movement, realizing, purifying and healing that which blocks the light of my soul, that there is participation in the healing of the World. This action seems to be an empowerment of bringing forth this awareness into creatively living this life fully, embodying more and more of this Divine potential. It is energizing and wonderful to realize.

In Gratitude,
Cathy

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Re: The Great Partzufim: Relationships Between the Sefirot

#4 Postby Tau Malachi » Wed Nov 16, 2016 9:37 am

Grace and peace to you in Hayyah Yeshua!

First, understand, there are two different principles of Partzuf, or Partzufim, in the Christian Kabbalah; hence the phrases “Partzufim above” and “Partzufim below,” and it is very important we do not confuse the two, for they refer to different mysteries of personifications of the Divine.

Partzufim above, these are the great Partzufim corresponding with interiors of the Sefirot of Atzilut, and as is known there are Partzufim within Partzufim, interiors of interiors, as well as Partzufim corresponding with various relationships between Sefirot-Partzufim; hence, there are many more great Partzufim than the five principle ones we have cited. Though images and likenesses may be given for the Partzufim above, as we see in the Book of Daniel and his vision of Atik Yomin, the Ancient of Days, in truth they have no images or likenesses that we can conceive in our ordinary mental consciousness and intellect, none whatsoever, and there is no unification with them in the way we engage union with Partzufim below, unification with Partzufim above does not occur through envisioned images, but rather radical ascensions of the soul into the Supernal Abode and Supernal Consciousness, and through movements of the Holy Spirit in revelation.

Partzufim below, these are holy and enlightened ones, great tzaddikim, who embody something of the fullness of God - God Consciousness, and the Divine Attributes, fullness of the Holy Shekinah, and therefore are images and likenesses of the Holy One and Shekinah; thus, in body of emanation and body of glory, in effect, they are personifications of the Divine. These may be seen in revelation and envisioned, and we may experience unification with them on an energetic and spiritual level through visualization, meditation.

Partzufim above and Partzufim below are indeed connected through inwardness, and Partzufim below may draw upon influxes of Partzufim above, though in outwardness they are distinct from one another, very different manifestations of divine personification, one being above, within and the other being below, without.

Now concerning the yesodot, the fundamental elements of consciousness, and their purification, understand that it is through the purification of the yesodot that our soul is able to receive pure and direct influxes of the Holy Sefirot, the greater the purification of the yesodot the greater the ascent and reach of the soul into the Olamot: Asiyah, Yetzirah, Beriyah, and Atzilut, and potentially into the interiors of the Sefirot of Atzilut, or the great Partzufim. The reaching of the soul into Asiyah can occur in a state of significant impurity, and because of the impurity the influxes of the Sefirot received will be very restricted and admixed, having distinct distortion and corruption of darkness, evil - the klippot. If and when there is some purification, and therefore less impurity, so a soul may reach into Yetzirah, but there will still be significant restriction and admixture of good and evil, significant influence of the klippot. If and when there is greater purification of the yesodot, so that for the most part they are pure and manifest in righteousness, then a soul may reach into Beriyah, and may even gaze into Atzilut from Beriyah. If, however, there is complete self-nullification, complete dissolution of the yesodot into their primordial foundation and essence, and they arise in their innate primordial purity, then a soul may ascend into Atzilut, and may even reach into the interiors of the Sefirot of Atzilut and have direct knowledge of the great Partzufim.

Having said this, let us consider the yesodot, their klippot, and their purification, or how the klippot of the yesodot are overcome.

Let us remember that at the outset the Human One was created in the image and likeness of God (Elohim), the body of the Human One being formed by a gathering, co-arising, of the four elements, the Lord God (Yahweh Elohim) breathing into the Human One a living soul (hayyah nefesh), the inner essence of the Human One being the Spirit of God (Ruach Elohim); hence, the soul of the Human One being an emanation of the Infinite and Eternal One. In effect the formation of the Human One - the spiritual body of light in the Garden of Eden, corresponded with the “form” of the soul, the “parts” and “limbs” of the body, though formed of four elements, yesodot, parallel to the “parts” and “limbs” of the soul.

All of this transpired in an arising of the yesodot in innate purity, and it was the intention of the Holy One that the First Human Being enter into conscious unification with the Holy One and experience life and light without end - eternal life; but, as we know, the Human One was given a commandment and a choice, and rather than abide awaiting the “time” to partake of the fruit of the Tree of Life, conscious unification with the Holy One and Shekinah, the Human One, Havvah and Adam, chose to eat of the fruit of the Tree of Knowledge of Good and Evil. In so doing the spirit, the soul, within the Human One was restricted and sullied, and the yesodot arose in impurity, good and evil, light and darkness, mingled, and virtually everything in creation became admixed. The mission and work of humankind ever since has been the separation of good and evil, to become purified from the evil, darkness, that surrounds and is found within them; hence, the purification of the yesodot, tikkune of the soul and the World of the Holy Sefirot.

The incompletion and imperfection of Zer Anpin and his Female Companion (Nukva) correspond with this sin and the corresponding incompletion and imperfection - impurity, in the Human One, or Adam and Havvah.

Now the four yesodot contain all of the material resources, and potentially all of the spiritual energy, that a human being needs to progress in spiritual growth and evolution, but they also hold the very characteristics that can obstruct and prevent spiritual evolution and realization, and that can even reverse it and cause radical regressions. Indeed, consider Adam and Havvah in the Garden of Eden, established in inmost places of Beriyah, able to abide, waiting upon the Spirit of the Lord (Ruach Yahweh), to reach into Atzilut, but instead eating of the forbidden fruit and descending through Yetzirah into Asiyah and materiality, the place of mortal existence, sin and death - great concealment of the Infinite Light and Holy One; hence, the arising of the yesodot in significant impurity. Thus, these elements need to be purified so that they might faithfully and rightfully serve and express the inner aspects of the soul in order for one to progress and ascend spiritually, or to experience spiritual and supernal realization.

In order to purify the yesodot we must infuse them with spirit and soul as is taught in a curious passage of Ezekiel, foreshadowing something of the resurrection of the dead, in which he was commanded to prophesy to dry bones and to ruach (spirit, wind or breath):

“Prophesy to ruach; prophesy, son of man, and say to the ruach: This is what Yahweh Elohim says, ‘Come from the four directions, O Ruach, and breathe upon these slain, so that they may live’”
(Ezekiel 37:9).

First the Lord told him to prophecy to dry bones so that they would be knit together, and then he was commanded to prophecy again for ruach to enter the still dead bodies for them to be restored to life. Understand, the “dead bodies” correspond with the four yesodot that are “dead” until they are connected with the fifth element of spirit-space, or the tzaddik embodying the Holy Light and Spirit of God. Once they are connected they come alive, having light and life in them, and are able to generate the good qualities, the Divine Attributes, associated with the Holy Tzaddik, such as holy awe and love, divine boldness and spiritual humility, generosity and self-restraint, compassion and forgiveness, zealousness, and responsibility, and so on. If they are not connected to tzaddik, the four yesodot - in their klippot, or the form of their baser, bestial and material characteristics - will dominate and control a person's life, holding them in bondage to darkness, ignorance, sin, and death, and all sorrow and suffering associated with them. In a manner of speaking, instead of the yesodot serving the human being, their divine intelligence and divine nature (ruach and neshamah), the human becomes their slave and lives in the state of nefesh behamit, “the beast of the field,” heaven forbid!

When the four klippot are not connected with the fifth element - tzaddik (outer and inner), they arise from Klippah Nogah in admixture, impurity, more or less, and are the source for each of the fundamental klippot, vices or evil characteristics that plague souls in the unenlightened condition.

Impure Fire becomes manifest as radical self-cherishing, self-will, and as pride and arrogance, and anger and hatred, and may lead to irritability, and the desire for honor and power, or self-glorification.

Impure Air becomes manifest as idle speech, the compulsion to speak about vain and worthless subjects, or to be the center of attention or in control through mindless chatter, and also may venture into complete unrighteous and evil speech, such as gossip, falsehood, slander, flattery and mockery. It may also be manifest as boasting.

Impure Water becomes manifest as the desire for self-pleasure, the cravings of all the diverse lusts, and may lead to envy, jealousy and greed, and to dishonest behavior, and actual theft and robbery.

Impure Earth becomes manifest as apathy, lethargy, laziness, indolence, dullness and denseness, doubt and depression, and when dominated by this klippah one will bemoan their fate, and never be satisfied with their portion, always bound up in a depth of lack and self-pity.

These negative character traits, these klippot of the yesodot, need to be overcome and transformed if the image and likeness of the Messiah and Holy One is to be manifest in us.

Now we may speak of the purification of the elements through their dissolution into their foundation, their essence and nature - Ain, or the Clear Light; but joined with this we need to engage in an active labor of the nullification of these klippot, and the transformation of these vices into corresponding virtues, actively cultivating positive character traits in place of the negative character traits; hence, the cultivation of true human qualities - Divine Attributes.

Thus, one at a time, we labor to nullify every negative personality trait, seeking to become as nothing before God, the True Light, or seeking to become empty of ourselves so that we might be filled with the Holy Light and Spirit of God; beginning with one and transforming it, we will proceed to another, and we will continue in this way until all are transformed, and all are in harmony with the desire of our holy neshamah and the will of God. As each trait is transformed or transmuted, the influence of the inner aspects of our soul will enter and take up our person and life, and shine from within us, and likewise, the glory and power of the presence of God will radiate from us, and we will walk in the beauty and holiness of God more and more until we generate the full image and likeness of the Lord God in us - the image and likeness of the Messiah, the Anointing.

Here we may say that the full image and likeness of Yahweh Elohim becomes manifest through emptiness, or rather transparency; when there is no obstruction to the Light of the Supernal Crown there is no shadow cast (klippah) and its infinite radiance, glory, will shine with, in and through us, and we will be inseparable from that Holy Light, reintegrated with the Eternal One. Remember in the ascension of Messiah Yeshua there was no body left behind, but even the substance of matter composing his body was translated into pure spirit, pure light - Praise God!

The fruition of this Great Work, of course, is accomplished by the Holy Spirit. Through our own efforts alone we cannot complete and perfect it, but we must co-labor with the Spirit, co-creating the conditions for her full divine action with, in and through us.

As our ruach and neshamah become embodied in this way, so our soul will ascend grade by grade reaching into Yetzirah and Beriyah, and through Divine Grace, the Spirit of God, perhaps reach beyond into Atzilut, and the interiors of the Sefirot of Atzilut, the Partzufim.

As perhaps you might intuit, as we engage in this process of the purification or transformation of the yesodot and tikkune of our soul, so we bring about the tikkune of the World of the Holy Sefirot, or the Great Name, which corresponds with the completion and perfection of Zer Anpin and Nukva. When Zer Anpin and Nukva are unified, and their tikkune accomplished, then the full influx of the Supernals can transpire, influxes of Arik Anpin, Abba and Imma.

There is more to be said concerning the qualities of the various Partzufim, and I wish to turn my attention to this and share something more about them, but this seems to be more than enough for one writing, so I’ll pause here and wait upon the Spirit of the Lord before venturing further with the contemplation of the great Partzufim.

May the Holy Shekinah manifest with healing in her wings for many today, and may those who seek peace receive it! Amen.

Shalom Aleichem!
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Re: The Great Partzufim: Relationships Between the Sefirot

#5 Postby Martina » Sun Nov 20, 2016 7:01 am

Greetings in the Light of the Holy One!

Praise be to God for the sharing of these wonderful teachings! They are a delightful contemplation.

"The ten Holy Sefirot of Atzilut proper correspond with the Names of the Holy One and their interiors correspond with the Partzufim; thus, the Holy Partzufim are composed of the interiors of their corresponding Sefirah or Sefirot."

It has been shared that each Sefirah contains all ten Sefirot and that these Sefirot are the interiors of a Sefirah. Are the interior Sefirot the body parts of the Holy Partzufim? This seems true for Abba, Imma and Nukva. But it seems to be different for Zer Anpin. Do the Sefirot of Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod compose his body?

I am very grateful for anything it is given to be shared.

Shabbat Shalom
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Re: The Great Partzufim: Relationships Between the Sefirot

#6 Postby Tau Malachi » Sun Nov 20, 2016 10:27 am

Grace and peace to you in Adonai Messiah!

Yes, indeed, the ten Sefirot contained within each Sefirah are the “parts of the body” of the Partzuf, having the traditional correspondences given to the ten Sefirot from “head” to “feet.” If we look into Zer Anpin the essential Partzuf is composed of the interiors of Tiferet, but Zer Anpin in our Christian Kabbalah has a unique manifestation among the great Partzufim, for the fullness of Zer Anpin corresponds with sixty Sefirot, the interiors of the Six: Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod. On one hand, there is the fullness of Zer Anpin, rather like a great Jeweled Being with six facets, aspects, composed of sixty Sefirot - a vast meta-dimensional array of one unified presence and power; on the other hand, though, there are six emanations of Zer Anpin, each unique and individual, and yet all interconnected and inseparable from one another in the oneness, or the fullness, of Zer Anpin.

Understanding this, and understanding that the Sefirot interrelate and interact through their interiors, there are numerous ways through which Zer Anpin and Nukva can be united; the interiors of Nukva can be merged with the interiors of the entirety of Zer Anpin, all sixty, or they can be merged with any combination of the interiors of Zer Anpin, or they can be merged with the interiors of any of the six aspects, or any of the “Partzufim within the Partzuf.” In this you may realize that the unification of Zer Anpin and Nukva is very dynamic, and that there are numerous possible unifications (yichudim) of Zer Anpin and Nukva.

May we be blessed with the Habad of the Bridal Chamber, the wisdom, understanding and knowledge of the unifications of the Holy Partzufim! Amen.

Shabbat Shalom!
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Re: The Great Partzufim: Relationships Between the Sefirot

#7 Postby Tau Malachi » Mon Nov 21, 2016 11:09 am

Peace, grace and all blessings to you in Messiah Yeshua!

I’m inclined to share something more of the mysteries of Zer Anpin and Nukva, understanding that the corresponding array of Sefirot - the seven Sefirot of Construction, are the principle Sefirot (Divine Attributes) through which we experience the presence and power of the Holy One, and through which we relate and interact with the Holy One.

Zer Anpin means “Little Face,” “Lesser Countenance,” and also “Short Tempered One,” as opposed to Arik Anpin, “Big Face,” “Greater Countenance,” and also “Long Tempered One.” These titles or names of the Partzufim of the Six and Keter, respectively, indicate Simple Mercy, specific, measured blessings and influxes, versus Abundant Mercy, general, unmeasured blessings and influxes; likewise, they indicate that the manifestation of the Six changes in the play of creative evolution, while Keter is transcendent and remains completely unchanged, inseparable from the Infinite and Eternal One.

Nukva is translated as “Daughter” at times in teachings of the Kabbalah, but Daughter proper is Bat, not Nukva; Nukva, in fact, is the general term “Female,” which does not denote a specific relationship like daughter, sister, bride or mother, and so on. Thus Nukva is a term that indicates that Malkut, Shekinah, can have many different relationships and interactions with the upper Sefirot, and likewise, all in a great mystery, can in some way be “separated” from the upper Sefirot, or have an incomplete, impaired, relationship or interaction; hence, Nukva indicates the many possible conditions in which Malkut, Shekinah, can manifest, including those of the klippot of Malkut, such as Lilith, the whore of Babylon, and so on.

Understanding this Zer Anpin and Nukva both allude to a continually changing manifestation of the presence and power, or influxes of the Sefirot, and likewise, understanding that Zer Anpin is the root of the world of angels in heaven and Malkut the root of creature in the world, on earth, they also allude to the vast array of spiritual beings and forces, divine, archonic and demonic, through which the presence and power of the Holy One manifests in creation, in heaven and on earth.

As I’ve taught, it is said that Arik Anpin, Abba and Imma are “complete,” a full array of ten interiors, but that Zer Anpin and Nukva are “incomplete,” or “impaired,” and that as co-creators human beings participate in their completion and perfection, their manifestation in full glory and power according to Ratzon Elyon, the will of the Most High. Indeed, for the choices human beings make, and how they act and live, determines the manifestations of the Six and Malkut, whether in Mercy or Judgment, or Compassion, or auspicious or inauspicious movements of the presence and power of heaven and the Holy One.

As we know our soul emanates from the Sefirot, and therefore reaches into the Sefirot, and through our soul we can cleave to the Sefirot and merge with the Sefirot, and as we do we become vessels, channels, vehicles of the influxes of the Sefirot, the spiritual essences and powers of Divine Attributes. The Sefirot are like infinite potentials and possibilities of light and life, and through creatures, sentient beings, and specifically human beings in this world, something of their infinite potential, their presence and power, is actualized and realize, and embodied; hence, made manifest. When human beings seek enlightenment or God, when they study and contemplate seeking the wisdom, understanding and knowledge of God, and when they pray and meditate, cultivating the Divine Attributes within themselves and enacting righteousness, “worshiping God in spirit and truth,” the Six and Malkut are realized and Zer Anpin and Nukva are manifest in various unifications. Corresponding with the unifications of Zer Anpin and Nukva, Nukva receives various influxes of Zer Anpin and the manifestation of Nukva, Malkut or the Holy Shekinah, changes as influxes stream from Malkut-Nukva into the universes, worlds and realms of creation; as Malkut-Nukva changes, so there are corresponding shifts in the matrix of spiritual forces within and behind what appears and transpires in creation, and there are corresponding changes in what appears and transpires in creation, or what becomes manifest in the realms and worlds of creation, spiritual, astral and material.

When Nukva is aligned with Zer Anpin and “resembles” Zer Anpin, or rather resembles Ben (Son), the Partzuf of Da’at which is called the “crown of Zer Anpin, she is called Bat (Daughter), and when she is in full unification with Zer Anpin she is called Kallah (Bride); when Nukva and Zer Anpin are in complete and perfect union there can be influxes of the Supernals (Habad) and when influxes of the Supernals enter into Nukva and stream into the worlds of creation she resembles Imma and is called Imma (Mother).

When “separated” or “divorced” from Zer Anpin, however, or when in some way their relationship and interaction is “improper,” impaired or corrupted, then Nukva is called Lilith, or another name of corresponding klippot of Malkut-Nukva. These klippot of Malkut-Nukva, or impure manifestations of the Shekinah, are the result of human beings turning away from God, turning to the Other Side, and engendering wickedness and enacting what is false and evil, heaven forbid!

As has been said, through their interiors the Holy Sefirot relate and interact with one another, and can unite with one another. When Zer Anpin and Nukva are in full unification the interiors of Nukva are manifest in their complete array, and therefore the Holy Shekinah becomes manifest in full glory and power; conversely, when their unification is impaired the glory and power of the Holy Shekinah is diminished, and therefore spiritual forces of the Other Side come into power and dominion, the power of archons and demons being strengthened. May God have mercy on us!

These are a few teachings I wished to share today, and this seems enough for the moment.

May the Lord smile upon you and bless you this day! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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