Voyen Koreis





INtRODUCTION


1. WHAT IS KABBALAH?

2. OTHER PATHS TO KNOWLEDGE

3. PYTHAGORAS

4. THE TAROT

5. ADAM KADMON

6. ACT OF CREATION

7. THE TREE OF LIFE

8. THE FOUR WORLDS

9. HOD & NETZAH

 10. LIFE IS EVERYWHERE

11. LIFE AND DEATH

12. REINCARNATION

13. PSYCHOLOGY

14. THE VITAL PRINCIPLE

15. SYNCHRONICITY

16. TZIM-TZUM

17. BODIES OF MAN

18. HUMAN MIND

19. LILITH

20. KNOWLEDGE

21. OF ANGELS AND MEN

22. CREATION IN  GENESIS 2

23. THE LETTER YOD

24. TWENTY-TWO LETTERS

25. THE NAME OF GOD

26. THE ZOHAR

27. ABRAHAM AND SARAH

28. THE HEBREW LANGUAGE

29. THE PATRIARCHS

30. MALKHUT - THE LAST SEPHIRA

31 THE MYSTICAL KABBALAH

32. BETH – THE FIRST LETTER







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22. GENESIS II.


CREATION OF MAN IN GENESIS TWO

 

Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2-7)

 

When the book of Genesis in this verse describes God creating the first man, it uses the words Va Yetser (Yod He Vav He) Elohim Et Ha Adam. The four letters Yod-He-Vav-He are put here in the brackets and not transliterated, because in the Kabbalistic tradition they are not pronounceable. When they are transliterated, as it is done in the name of a certain religious society whose members like to turn up uninvited at your door, this is not allowable, even considered a sacrilege. For this reason we will not be using them in this form in this book either. The second and third words (Yod-He-Vav-He Elohim) are translated into English as Lord God, however we already know that the word Elohim is in fact a plural, which opens up other possibilities. Perhaps it might be more appropriate translating these two words as “Lord, working through his agencies.”

However, this is not the only mystery concealed in these few words. At this instance, the first word Va Yetser is written with two Yods (the 2nd and 3rd letters from right), which is very unusual, as there is no need for having two Yods in the word. The reason for the two Yods being there might be to emphasise that when God formed man he put two inclinations into him, and that man was made both mortal and immortal. The mortal and immortal man is good with an inclination to being bad. It is man’s task to find equilibrium, to choose between the good and the evil, and also to sort himself out in relation to this world and the world to come.  Those who have engaged in the study of the Kabbalah have always strongly believed that man is immortal. In initiatory rituals used by some societies that have their roots in the Kabbalistic tradition, such as Freemasonry, when the candidate is about to enter the temple the question is usually asked in some form or another: Who goes there? And the answer given is (again approximate): It is a son of mortality, seeking immortality!

The two Yods in the word Va Yetzer can only mean that God made man both mortal and immortal. This is repeated many other times in the Bible, when it is stated that God created man in his own image, or that God breathed into his nostrils the breath of Neshamah; this means that when the dead body of clay is abandoned, the Divine part of Neshamah is going to continue. This is very important, because this helps us to free ourselves from the fear of death (though not of a certain apprehension); it represents confidence, faith and hope — it characterises all the points that go to make us a better human being.

Unfortunately, there are many people who have no belief, no faith and no hope, because they are convinced that there is nothing beyond the physical body, beyond the puny pleasures that they derive from the satisfaction of their desires. They are often people who have since young age been used to going to church and who might even describe themselves as religious. However, the fact that a person belongs to any particular church does not necessarily mean that he or she is a true believer. If we go deep inside such a person we often find that there is nothing there in the way of faith, while someone who does not go to church at all might have a firm belief and be strong in faith. Anyone who wants to really study the Kabbalah, or to belong to a society that is based on teachings that are related to it, must have this belief in the existence of a Supreme Being and in the continuity of life of the soul. If you apply to be accepted by such a society you find that this would almost certainly be the first question you would be asked, “Do you believe in God?” Often it might even be the only question asked, because if you answer in the affirmative you have already fulfilled the main and in reality the only condition for acceptance.

On the contrary, people without beliefs are useless for any such work — there is lack of a base in them on which something worthwhile could be built up, there is no “hook” where any lifeline could be fixed.

The apparent mistake in the spelling of one of the key words of the Old Testament is of course deliberate; it is there to point out to us the dual nature of man, mortal and immortal, earthly and heavenly, good and bad. In Hebrew, the dual inclination is called Yetsarim, this word is related to Va Yetser, formation — inclination thus also means formation. Yetser Arah means evil inclination, Yetser Atov means good inclination: all this is contained and percipient in the two Yods in the word Va Yetser.

       

EXODUS ONE 15-21

(Left: Tree of Life with the Egyptian Gods)

 

15: And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:

16: And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.

   17:] But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.

 18: And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?

   19: And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.

20: Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.

   21: And it came to pass, because the midwives feared God, that he made them houses.

 

Man is created both for this world and the world to come. The pairs of opposites that are contained within him: mortal-immortal, earthly-heavenly, good-evil, create in man a kind of battlefield. According to the Hebrew tradition, God was good to the midwives who disobeyed the order of the Pharaoh to kill the newly born baby boys, at the risk of their own lives. In the Bible it is written Va Yetev, which means that he “made the good”. And once again, there is the double Yod in this word, even though there is no need for it. Why is it there? The double Yod means that God rewarded them by causing the royalty and the priesthood to issue from them. Both king David and Aaron, the first High Priest of the Jews, issued from the Jewish midwifes of Egypt, and even greater rewards were reserved for these women in the world to come.

Most people do not understand the ways of the Almighty. They usually ask: why is it that such an evil person may be so successful in this world, why he/she can have the properties, money, beautiful women, high connections, fast cars, everything in fact, while he really doesn’t deserve any of this because of all those evil things he’s done? At the same time, this good man over there doesn’t have any luck at all. Shouldn’t he deserve the same contentment? Isn’t God being unfair in allowing all this to happen? Is there a God at all?

The reason for this is that the person who does not deserve much in the world to come, who has not acquired many good deeds, is being rewarded in this world. We must always bear on mind that there is no human being who does not do in their life at least a few good things. If only for the “tax purposes”…

The one who has lived an exemplary life, a noble and righteous life, based on charity and caring for his or her fellow men, on the other hand, has also done a few wrong things, because there is no one who can claim to be completely blameless. Because of the outstanding rewards that await such people in the next world, in this existence they have to expiate for the minor sins they had committed. Explained like this, all suddenly makes more sense.

As for the negative forces, or forces of evil, we must always try to understand that they too are an emanation of the Creator. They may act in a destructive way while opposing the positive forces, but they are not totally independent. Their power comes from the lower regions, from the world of the shells, etc., and as such it is limited. They could not, for instance, destroy the world, unless of course permission to do so reaches them from above.

In addition to that, there is the ever-present misunderstanding of the values, the mix up between our “needs” and our “wants”. Too much wealth in the hands of a particular person might not be at all what it seems to the naked eye; it could also be a punishment. There is little happiness in the accumulation of earthly possessions, because the more one already has the more is one usually compelled to acquire; with more money in the bank one gets less sleep at night, because of all the worries it creates. Any minor crises, any drop in share or real estate values, any rise in inflation, any economical downturn, any increase or drop of oil prices, any war in any part of the world, any terrorist attack, in fact anything at all brings only more headaches to a wealthy person. There are many stories told about people who are unable to dissociate themselves from the burden of their holdings, even trying to guard them for centuries in a ghostly state, after having passed on from this life to the next. Meanwhile those people with small possessions or nothing at all are free as the birds.

What do I mean when I speak of the “world to come”? If the soul is immortal, if its consciousness is continuous, there are only two possibilities. The soul either has to come back to complete a series of existences, or it reaches the point where it has earned enough “good points,” good karma, as it is often called, and can detach itself from this world and move on, climb up the ladder onto another world, onto another and higher cycle of existence.

 


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