{"id":10081,"date":"2025-11-28T15:12:41","date_gmt":"2025-11-28T15:12:41","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=10081"},"modified":"2025-11-28T15:12:41","modified_gmt":"2025-11-28T15:12:41","slug":"and-there-went-a-man-of-the-house-of-levi","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/and-there-went-a-man-of-the-house-of-levi\/","title":{"rendered":"And There Went a Man of the House of Levi"},"content":{"rendered":"\n

176) \u201cMy beloved is gone down into his garden, to the beds of spices.\u201d \u201cHis garden\u201d is the assembly of Israel, Nukva<\/em>, because she is the bed of spices, for she consists of various spices and scents of the next world, Bina<\/em>. When the Creator descends to that garden, the Nukva<\/em>, meaning all the souls of the righteous are crowned there and receive Mochin<\/em> and illuminations. They all emit scent, as it is written, \u201c[How fair is] the smell of your ointments than all manner of spices,\u201d which are the souls of the righteous, called \u201cspices.\u201d It is after them that the Nukva<\/em> is called \u201cthe bed of spices.\u201d All those souls of the righteous who were in this world, and all those souls that are destined to come down to this world are standing here in this garden, in the Nukva<\/em>.<\/p>\n\n\n\n

177) In the Garden of Eden on the earth, everyone stands in the shape and form in which they were in this world. And this concealment and secret is given to sages. The spirit that descends to people, which is from the side of the female, is always carved in an engraving such as this seal, whose letters are sunken. This is so because the image of the body in this world is protruding outwards and the spirit is carved into its internals. When the spirit spreads from the Guf<\/em> [body] and rises to the Garden of Eden on the earth, that spirit protrudes in the Garden of Eden on the earth in the shape and image of the actual Guf<\/em> in this world, since it is always as a seal.<\/p>\n\n\n\n

This is so because the light of Hassadim<\/em> is considered protruding outwards because protrusion indicates two things: 1) That the abundance is so ample that it protrudes outwards. 2) That it is external because it is extended from the level of the middle line, which emerges on the screen of Hirik<\/em>, the VAK<\/em>, and the externality.<\/p>\n\n\n\n

Protrusion means Tifferet<\/em>, middle line. And since Malchut is extended<\/em> primarily from the left line of Bina<\/em>, Hochma<\/em> without Hassadim<\/em>, at that time Hochma<\/em> cannot shine, as well. Instead, it is considered sunken and carved within.<\/p>\n\n\n\n

That, too, comes for two reasons: 1) She lacks light because she is sunken and the light cannot shine there. 2) She is considered internality because the illumination of Hochma<\/em> is GAR<\/em> and internality, but she cannot shine because of the lack of Hassadim<\/em>.<\/p>\n\n\n\n

When Tifferet<\/em> and Malchut<\/em> join, they are complemented from one another because the outwards of the protrusion of Tifferet<\/em> corrects the inwards of Malchut<\/em>. Thus, the depression in Malchut<\/em> is corrected by the Hassadim<\/em> in the protrusion of Tifferet<\/em>, and both include Hochma<\/em> and Hassadim<\/em>.<\/p>\n\n\n\n

The root of the left line is in Bina<\/em>, and it becomes revealed in Malchut<\/em>. Hence, both are considered sunken inwards. Tifferet<\/em> is regarded as protruding because it is middle line and externality. Hence, the three worlds BYA<\/em> that extend from Bina<\/em>, Tifferet<\/em>, and Malchut<\/em> are imprinted from one another as with a seal, one immersed and one protruding. The world of Beria<\/em> is depressed, Yetzira<\/em> is protruding, and Assiya<\/em> is depressed. So are the NRN<\/em> of the righteous, which extend from BYA<\/em>: the Nefesh<\/em> in Assiya<\/em> is sunken, the Ruach<\/em> in Yetzira<\/em> is protruding, and the Neshama<\/em> in Beria<\/em> is sunken.<\/p>\n\n\n\n

However, in this world, in the Nefesh<\/em> and Ruach<\/em> which clothe a man\u2019s body, the illumination of Nefesh<\/em> is faint and included in the Ruach<\/em>. This is because the Ruach<\/em> is man\u2019s interior and the Guf<\/em> [body] is his exterior. Therefore, the Ruach<\/em> is sunken like an imprint, since it is the interior, and the Guf<\/em> is protruding because it is the exterior. When a man passes away, the body is buried and the Nefesh<\/em> cannot rise to the Garden of Eden, but remains hovering over the grave near the body, while the Ruach<\/em> rises to the Garden of Eden on the earth, where there are three degrees, as well, Bina<\/em>, Tifferet<\/em>, and Malchut<\/em>. There, the Ruach<\/em> clothes in the degree of Tifferet<\/em> that is there, called \u201cthe air of the Garden of Eden,\u201d and for this reason, the Ruach<\/em> becomes protruding again like the air in the Garden of Eden.<\/p>\n\n\n\n

The Ruach that descends to people is from the side of the female, meaning the Ruach<\/em> that is clothed in a man\u2019s Guf<\/em> in this world. It is always engraved in an engraving, like that seal, which is sunken inwards like the sunken letters in a seal, since it is the internality of the Guf<\/em>.<\/p>\n\n\n\n

The depiction of the Guf in this world is protruding outwards, as it is considered externality. This is why there is only light of VAK<\/em> in it. The Ruach is engraved to its internality because the Ruach<\/em>, the interior of the body, is sunken. It contains Hochma<\/em> but it does not shine.<\/p>\n\n\n\n

When the Ruach<\/em> spreads from the Guf<\/em> and rises to the Garden of Eden on the earth, that Ruach<\/em> is protruding in the Garden of Eden on the earth because it rises there to the Ruach<\/em> in the Garden of Eden on the earth, meaning the Tifferet<\/em> that is there. This is the externality of the Garden of Eden, and hence it becomes as protruding.<\/p>\n\n\n\n

It was said that in the Garden of Eden, they all stand in the image and in the shape that they were in, in this world, since the Ruachs<\/em> that rise there have the same form as the Guf<\/em> in this world, which is protruding because it is always like a seal. For this reason, a body that is protruding becomes sunken, since it is its internality, and in the Garden of Eden it becomes externality, meaning returns to being protruding.<\/p>\n\n\n\n

178) Afterwards she said, \u201cSet me as a seal.\u201d As a seal is carved inwards and what is imprinted from it appears protruding, so is the Ruach<\/em>. From her side, it is in the exact same manner in this world, which is carved by carving from within. When it expands from the Guf<\/em> and enters the Garden of Eden on the earth, in the air that is there, when it clings there to the degree of Ruach<\/em> in the Garden of Eden, it protrudes from that carving in its interior to be portrayed outwards. Then it is portrayed outwards as was the shape of the Guf<\/em> in this world.<\/p>\n\n\n\n

179) Man\u2019s Neshama<\/em>, which was born from the tree of life, from ZA<\/em>, is depicted there, above in that bundle of life, Malchut<\/em>, to delight in the pleasantness of the Lord, as it is written, \u201cTo behold the beauty of the Lord and to visit in His Temple.\u201d<\/p>\n\n\n\n

180) It is written, \u201cAnd a man from the house of Levi went and took a daughter of Levi.\u201d This is Gabriel, as it is written, \u201cThe man Gabriel, whom I had seen in the vision at the beginning.\u201d \u201cFrom the house of Levi\u201d means the assembly of Israel, Malchut<\/em>, which comes from the left line, since Gabriel is from the left. \u201cAnd took a daughter of Levi\u201d means the Neshama<\/em>.<\/p>\n\n\n\n

181) When the Guf<\/em> of a righteous is born in this world, the Creator calls upon Gabriel, who takes that Neshama<\/em> that is in the garden, Malchut<\/em>, and brings it down to the Guf<\/em> of the righteous who was born in this world. And Gabriel is appointed over it and guards it.<\/p>\n\n\n\n

182) But the name of the angel appointed over the spirits of the righteous is \u201cnight,\u201d and you are saying it is Gabriel! Of course his name is \u201cnight,\u201d since he comes from the left side, and anyone who comes from the left side is called \u201cnight.\u201d But in fact, his name is \u201cGabriel.\u201d<\/p>\n\n\n\n

183) \u201cAnd there went a man\u201d is Amram. \u201cAnd took to wife a daughter of Levi\u201d is Jochebed. A voice came down and told Amram to make a coupling with her because the time of Israel\u2019s redemption through the son that would be born to them was nearing.<\/p>\n\n\n\n

184) And the Creator helped him; the Shechina was by their bed, and their intention in adhering together was in the Shechina. Hence, the Shechina did not move from that son that they bore, to keep what is written, \u201cSanctify yourselves therefore, and be holy.\u201d When a man sanctifies himself below, the Creator sanctifies him above. As their aim was to adhere to the Shechina, the Shechina was attached to the very deed that they did.<\/p>\n\n\n\n

185) Happy are the righteous whose wish is to always adhere to the Creator. As they always adhere to Him, He is always adhered to them and never leaves them. Woe unto the wicked whose will and adhesion are remote from the Creator. It is not enough that they draw far from Him; they even cling to the side of impurity. Amram, who adhered to the Creator, Moses came out of him, for the Creator never moved away from him and the Shechina always adhered to him. Happy is he.<\/p>\n\n\n\n

186) \u201cAnd the woman conceived and bore a son, and saw that he was good,\u201d meaning born circumcised. The covenant is called \u201cgood,\u201d as it is written, \u201cSay that a righteous is good,\u201d and a righteous is the covenant.<\/p>\n\n\n\n

187) She saw the light of the Shechina that shone in him. When he was born, the whole house was filled with light, as it is written, \u201cAnd saw that he was good.\u201d It is also written, \u201cAnd God saw the light, that it was good.\u201d As that good relates to light, the good here relates to light. It is written about that, \u201cThat he was good.\u201d He had everything in him, the light of the Shechina and that he was born circumcised.<\/p>\n","protected":false},"excerpt":{"rendered":"

176) \u201cMy beloved is gone down into his garden, to the beds of spices.\u201d \u201cHis garden\u201d is the assembly of 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