GUEST POST: ‘Walking in Parallel Universes With Hashem’

The perception of the human soul and its study have been around throughout human history ever since the creation of the first man (Adam Kadmon) and his beginning of awareness pertaining to his own consciousness.

Taking into account the semitic people as the pioneers in this field of revealed study, and ultimately and definitively, starting with Abraham, the nation of Israel as a whole, as an entity, to continue this tradition throughout the millennia and forevermore.

In order to understand the walk and relationship between man and Hashem deeply, and comprehend the purpose the creation in a broader spectrum, the prophets, the teachers and sages of Israel of blessed memory, have agreed and understood that in order to achieve this, it is imperative and needed to understand the nature of the human soul, which is undoubtedly linked to the Creator Himself, and is a shadow of Hashem’s being, as it is stated in the Tanach “Let us make humankind in our image, in the likeness of ourselves” ( Genesis 1: 26 Complete Jewish Bible CJB ).

It has been known in jewish thought that there are five levels of the soul and each one of them engage and interact within an universe, there are a total of five universes, their respective description analysis and correlation will be developed further in this research thesis alongside with their impact in the Halacha (walking) of man with Hashem.

The general focus on this work will be portrayed and based also on the teachings of the Besorot (Gospels) and the Ketuvei Hashlichim (Apostolic Writings) or generally known as “new testament”, and of course, already Knowing the fact that Yeshua from Natzeret son of Yoseph is the messiah of Israel, and he is the master mashgiach (supervisor) of every process that takes place in the souls of mankind, specially in kavanah (intention) and maasim (deeds).

The Human Soul in Five Levels

The first level of the human soul according to its rank of loftiness is the Yechidah meaning number (אחד).

The word itself comes from the Hebrew word Echad .  

Yechidah (יחידה) one or “unity”, as an abstract noun, and Yichud (יחוד) also acting as a noun, meaning “oneness”.

Surprisingly enough, in modern Hebrew the word “unit” in the military is also Yechidah.

There are many ocurrences also in the tanach when we find a word with the same root:

Yachid (יחיד) meaning “alone” or “only”, acting as an adjective, as an example, behold two verses from the Tanach containing the translation of word Yachid:

“Take your son, your only son, whom you love, Yitz’chak” (Bereshit 22:2, Complete Jewish Bible CJB).

“Turn to me, and show me your favor; for I am alone and oppressed” (Tehilim 25:16 Complete Jewish Bible CJB).

Also the word Yechidah appears in the Tanach depicting the word “soul”:

“Deliver my soul from the sword—my only one from the power of the dog” (Tehilim 22: 21, Tree of Life Version TLV).

The Yechidah as an aspect or level of the human soul is totally intertwined with Hashem’s soul, it is very elevated, so elevated that human beings cannot perceive it consciously. (Kaplan, 1990)

The second level is the Chayah (חיה) comes from the word Chai (חי) meaning “life” (noun) or “alive” (adjective). 

It also means “animal” as a creature.

It is the aspect of the human soul linked with the life force of the creator, or his living essence.

In the following verse of the Tanach it is noted the word Chayatecha (ְָ֥חַיָּת) meaning, your flock (of people), in a second person singular form and possessive, depicts a group of souls that belong to the lord:

“Your flock settled in it; in your goodness, God, you provided for the poor” (Tehilim 68:11, Complete Jewish Bible CJB). (Kaplan, 1990)

(נשימה) deriving from the word Neshimah (נשמה).

The third level is the Neshamah which means “breath”, acting as a noun; it is the aspect of the human soul that is linked to Hashem’s actual divine breath coming out of his mouth, on this level human beings become aware of the source of existence and therefore have the ability to understand what they perceive. (Kaplan, 1990)

The fourth level of the soul is the Ruach (רוח) generally translated as “spirit” but it also can mean “wind”, it is Hashem’s breath blowing down and thus, connected to the human soul, at this level there is a stream of communication from the creator to men, visions and sensorial experiences take place. (Kaplan, 1990)

This level also comprises the first stage of human emotions, and the contemplation of Hashem’s love (Miller, )2000

The fifth and final level is called Nefesh (נפש), deriving from the root word Nafash, meaning “rested”.

Nafash is written the same as Nefesh just with a vowel change in the letter nun, as it appears in the Tanach:

“for in six days Adonai made heaven and earth, but on the seventh day he stopped working and rested” (Shemot 31:17 Complete Jewish Bible CJB).

This is the level of engagement with the physical body in the time and space continuum, (Kaplan, 1990), it is directly associated with fulfilling the commandments and actions in general, it is the greatest concealment of Hashem himself. (Miller, 2000).

It is very essential and natural to infer, that the level of the Nefesh, is the only soul level that interacts with the time space continuum, the other four are eternal and simultaneous in nature.

The Five “Universes”

Each level of the soul abides and engages in an ‘encompassing’ or a ‘realm’ that is directly connected to each one of them.

The following graphic depicts each level of the soul and in a linear fashion its respective encompassing.

(Kaplan, 1990, p. 16).

A Melodic Metafore

In a more practical sense, an analogy can be used to describe what takes place in the soul level and in its respective encompass; with modern technology nowadays, it is possible to transcribe melodies into sheet music in real time through some computer software, only if a midi instrument is used through a compatible interface.

Over the last decade the midi microphone was invented, it allows a person to sing into it and at the same time a software can translate the pitch and timing into digital notes that are manipulable for editing within the computer recording software, these notes are also known as “MIDI”, but more impressively, the notes can be transcribed in real time into a professional music score or sheet music.

Therefore theoretically, the Singer is Hashem and the microphone, the computer, the software and the printer where the masterpiece will be printed are already created, the physical printed sheet music represents man’s Nefesh, and the environment where his physical body exists is the universe of the Assiah or the tangible universe,

The wind caused by the singer’s breath is the Ruach, getting translated by the microphone into digital notes, in this case, the microphone acts like the environment containing the ruach.

So the microphone would represent the universe of the Yetzirah.

The notes produced by the singer’s vocal chords and ultimately being formed as a melodic breath, would be the Neshamah and its encompassing begins from the singer’s trachea going through the larynx and ultimately his mouth.

Representing the universe of the Briah, the initial air formed in the singer’s lungs would be depicted as the Chayah, that essential oxygen being contained in the lungs naturally, these would come to be a single encompassing, symbolizing the Universe of Atzilut.

Finally, going even further and deeper, his intention to create the song, his initial thought outside of the time space continuum and eternity, would be considered the Yechidah which is housed in his head, brain, mind, representing the universe of Adam Kadmon.

To imagine what’s beyond is simply unfathomable and remains to be the ultimate mystery of HaShem.  

For instance, that famous question always has come up to humanity in all eras: “If he created everything, who created him?” OR “How did he come to be?”.

Our soul under all circumstances remains connected to HaShem’s all the way up to his Yechidah.

And all of this happens so his masterpiece, his ultimate project can exist: mankind.

The True Yehudi

The name Yehudah (יהודה) is one of the most relevant names all throughout the Tanach.

It is the precursor of the demonym “jew”, not only comes from the fourth son of Jacob, but it actually comes from the verb ‘Lehodot’ (להודות), which means to thank with praise.

So along these lines a famous passage is recalled in one of the letters of Rav Shaul:

“For the real Jew is not merely Jewish outwardly: true circumcision is not only external and physical. On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual not literal; so that his praise comes not from other people but from God” (Romans 2: 28-29, Complete Jewish Bible CJB).

The passage can be initially analyzed with the fact that a true jew is the one who makes a choice to become transformed and set apart in his mere soul, as it is evident in the passage, as a result, the praise ‘הודאה’ (Hodaah), which in Hebrew is connected to the name Yehudah, will come from the Father himself, ha Kadosh Baruch Hu.

There are many processes that take place in the narrative of the passage, mainly technical in nature, since the word “spiritual”, according to the translation of the gospels and writings of the apostles to greek and western languages ends up being ambiguous.

The reason is simple, the term could be referring to one of the five levels of the soul specifically, since it is very known that the gospels and writings of the apostles are written in greek but are actually thought in Hebrew, when scriptural references are quoted from the tanach, and mostly Aramaic since it was the common language or “Vulgata” of the era.

Verse 29 of Romans 2 reads in Aramaic:

״אלא הו הו יהודיא אינא דבכסיא הו וגזורתא אידא דדלבא הי ברוח ולא בכתבא אידא דתשבוחתה לא הות מן בני אנשא אלא מן אלהא״

Transliterated: “Ela hu hu yehudia eina dabchasia hu vegzorta ida dedliba hei beruach velo bechtava ida detushebochata lo hut man beni ansha ela min Eloha” ( Romans —2:29). (The Peshitta Aramaic new testament)

The passage clearly is presented within the context of the ruach, where emotions, feelings and human contemplation from the creator’s love take place (Miller, 2000).

But in order to get to this point, other interactions and changes had to be Done in the world of Assiah (Nefesh) to unlock the changes outside time and space.

First of all, the “Orlah” has to be removed.

The first appearance of the world “Orlah” in the Bible is in the book of genesis chapter 17 verse Bereshit 17: 11.

The ( ”וּנְמַלְתֶּ֕ם אֵ֖ת בְּשַׂ֣ר עָרְלַתְכֶ֑ם וְהָיָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵינֵיכֶֽם“ :11 Westminster Leningrad Codex WLC)

Transliterated: “Unemaltem et basar orlatchem vehayah leot brit beini ubeneichem”.

Generally, most translations read this way:

“You are to be circumcised in the flesh of your foreskin; this will be the sign of the covenant between me and you” (Complete Jewish Bible CJB).

it is evident that the phrase “Unemaltem et basar orlatchem” is translated to be circumcised in an imperative way.

By the way, if it wasn’t for the interpretation of Israel on this passage nobody would ever know that it is talking about circumcision, since the world “Orlah” in Hebrew is directly related to fruits.

For example, the tractate Orlah in the talmud which discusses the laws pertaining to any fruit bearing tree, whose fruits cannot be eaten during the first three years the tree produces fruit.

The word עָרְלַתְכֶ֑ם (orlatchem) in this case is conjugated in possessive second person plural, and in a more literal or direct sense translates: “your prohibition”, “your layer”, “your cover” or “your husk”; which leads to the next word to look upon: Klipah.

Since man, and everything what man comprises is a “shadow of Hashem”, “Tzelem Elohim” as depicted in genesis 1 verses 26 to 27, the mind of the sages of Israel and their point of view concluded that the “Orlah” has a more elevated parallel in eternity and that is the “Klipah” which translates “husk” or “shell”.

With inspiration from great sages of Israel such as the “Alter Rebbe” (Rabbi Shneur Zalman of Liadi) The Arizal (Rabbi Isaac Luria Ashkenazi) and the “Baal Shem Tov” (Rabbi Israel ben Eliezer), the “Klipah” is defined “husks” or “shells” metaphysical barriers between Humans and the Light of the Creator.

They are what keep mankind from receiving all the blessings that are meant for him, or from feeling happy, certain, or fulfilled, all of the time.

The pure, perfected self already exists; it is just covered by these invisible shells, producing an effect similar to that of a curtain placed over a lamp.

The light is always there, shining, but can’t be seen, because it’s covered.

All that needs to be done is remove those coverings and we can see, and feel, the Light of Hashem in its fulness.

However, as long as these shells cover the soul, we cannot attain the spiritual level that we came to this world to achieve. (The Kabbalah Centre, Kabbalistic Concepts, Kabbalistic Glossary: Klipot, 2018, p. 1).

Basically there are two groups of “Klipot”, The “Klipha nogah” (the translucent shell) as it is stated in the Tanya:

״כי הגורם שכר המצוה היא המצוה בעצמה, כי בעשייתה ממשיך האדם גילוי אוראין-סוף ברוך הוא מלמעלה למטה להתלבש בגשמיות עולם הזה בדבר שהיה תחילה תחת ממשלת קליפת נוגה ומקבל חיותה ממנה, שהם כל דברים הטהורים ומותרים שנעשית בהם המצוה  Zalman, 1795, ch. 37 v. 1)

TRANSLATION: “because the reward of the mitzvah is( ”מעשיית the mitzvah itself, it is because when the man continues to reveal through his actions a blessed never-ending light from above to below to dress in this worldly materiality what was once first under the government of the Klipah Nogah and to receive life from her”.

According to the Alter Rebbeh this Klipah can be illuminated, uplifted and refined and has a positive side that lets the light go through depending of its use.

The other kind are the negative “Klipot” or also known as “The three impure Klipot” as it is stated in the Tanya:

״וכן אתרוג שאינו ערלה הגהה) שהערלה היא משלש קליפות הטמאות לגמרי שאין להם עליה Zalman, 1795, ch. 37 v. 1).

TRANSLATION: “and then an etrog that does not have a( לעולם״ positive peeling of emendation ( that the Orlah has three completely impure klipot and they never have elevation)”.

According to the Alter rebbe, reformation or redemption for the three impure Kelipot is their destruction, these come and operate exclusively in the “Sitra Achra” Aramaic for the “other side”.

These “Kelipot” or “shells” in the plural form, are connected to the “Sitra Achra”, and it can be defined as “the side of impurity” deriving from stage called the World of Chaos or Tohu in hebrew, (Genesis 1:2), and it was from this world that stems the creation of Klipah.

There is nothing that is in between every thought, speech, action, or creation that does not have its source either in Kedushah or Klipah. (Dubov, 2007 p. 1).

It is therefore, in essence, the focus concentrates on decisions and actions in this world or the universe of assiah, namely “Olam haze” in hebrew; through man’s nefeshot.

First of all for justification before Hashem to be one with him in eternity, basically, when someone in this era acknowledges Yeshua from Natzeret as their jewish messiah and the son of Hashem, their soul changes completely, in the level of Chayah and Yechidah it changes polarity in eternity from the Sitra Achra to Kedushah.

Secondly, it changes completely the focus of jewish halacha, and how it is practiced, humanity becomes to be partaker of the benefits, the blessings and the good promises of the torah through Yeshua who left an eternal precedent in the Olam haze fulfilling an everlasting Kaparah (covering) for all generations.

In other words, mankind can cleave to the grace and goodness of the torah, leaving a strong desire to fulfill it everyday with joy and happiness and not as a burden, thus becoming a co-inheritor of the everlasting kingdom of Israel, and lastly, through mankind’s deeds and actions the Geulah or ultimate redemption is, and will be accelerated, as it is stated in the second letter of Peter:

“Since everything is going to be destroyed like this, what kind of people should you be? You should lead holy and godly lives, as you wait for the Day of God and work to hasten its coming” (2 Peter 3 11-12).

It is only by leading our lives with good deeds and bearing good fruit that not only the final redemption will be accelerated, but also the refining of the respective neshamot, ruchot and nefeshot, eliminating the various Klipot in them…

….so that there is a preparation to live and serve Adonai and the messiah when his throne is established on earth, in the country of Israel, In its eternal capital, Jerusalem, forevermore, amen.
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Books: Tree of Life Version Bible

References:

Messianic Jewish Family Bible Society, 2011, Baker Publishing Group inc.

Complete Jewish Bible

Messianic Jewish Resources and Publishers, 1998, Jewish New Testament Publications, Inc.

Inner Space

Aryeh Kaplan, 1991, Moznaim Publishing Corporation, inc.

Book of Tanya

Rabbi Shneur Zalman of Liadi, 1797.

Online Articles

Neshamah: Levels of Soul Consciousness

Rabbi Moshe Miller, 2000, https://www.chabad.org/kabbalah/article_cdo/aid/380651/ jewish/Neshamah-Levels-of-Soul-Consciousness.htm

The Kabbalah Centre, Kabbalistic Concepts, Kabbalistic Glossary: Klipot

The Kabbalah Centre, 2018, https://kabbalah.com/en/concepts/klipot