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Category: Kabbalah

  • Tikkun: Repairing the World

    A popular term borrowed from the language of the Kabbalah has become common in the Jewish world: “tikkun“.

    Tikkun “Tikkun” literally means “fixing”, or “repairing”, and, far from being a particular political or social agenda, refers to the essential purpos

    e of Creation. In addition, each one of us, individually, has certain “tikuns” or “repairs” to make on our own soul; it is for this reason that we were born.

    Teachings of Kabbalah

    Kabbalah teaches that before the world actually came into being, certain specific spiritual energies were arranged lacking harmony with one another. The strictly hierarchal relationship among these entities was not created (or able) to last, resulting in what Kabbalah calls the “Shattering of the Vessels” (perhaps similar to the Big Bang), whose outcome was the creation of the universe. Hardly a random occurrence, this is the stage which the Creator made upon which we perform – to repair the lack of balance.

    Sometimes these repairs are made within ourselves, i.e. parts of our soul, among our emotional traits, our menta

    l factors, etc. Sometimes we are asked to fix things within our families and communities. And sometimes we are called upon and inspired to make “tikkun” on a global scale, perhaps even among various elements of creation. It is important to note that the effect of a particular fixing is not always perceived by us. Whether signing a peace treaty moves the world closer to perfection more than an individual overcoming his qualities of selfishness or anger is rarely obvious.

    Understanding Tikkun

    In order to understand “tikkun”, or the rectification of world (whether for an individual soul or universally), it is important to understand a few basics: Kabbalah describes three archetypal qualities, sometimes referred to as “right”, “left”, and “center” columns. These three relate to the qualities of loving-kindness and giving (“right”), strength and restraint (“left”), and the harmonious blending of the two (“center”). Loving-kindness is characterized by generosity, selflessness, revelation, and infinity. Strength is exemp

    lified by limitations, structure, and discipline. The healthy fusion of the two is what is called the “middle” column. In the same way that a classic functioning family must have father and mother roles, so too, within each of us do we have these various qualities which must work together, each utilization his/her own unique strengths and talents for the betterment of the family.

    In addition, Kabbalah adds another dimension: that of process. Not only are there right, left, and center columns, but there is also an element of stages of growth. For example, not only are there parents in an archetypal family, but children as well – each with their unique roles, albeit in their limited level of maturity. All members of the family, like all limbs and organs of a healthy body, must cooperate, acknowledging their respective roles within each unique context, for the good of the whole.

    In the system of “tikkun“, sometimes roles shift. Every particular component is growing and maturing, ready to impart greater levels of conscious and healing to those less mature, i.e. on a more constricted level of consciousness. In any case, a deep understanding of Kabbalistic concept of “tikkun” demands that we see ourselves as part of a greater whole and attempt integrate each element to the best of our ability.

  • Kabbalah: Medicine for the Soul

    For thousands of years Kabbalah, often called “The Hidden Torah”, was just that: secreted away,

    Kabbalah: Medicine For The Soul

    reserved for the elite few who had sanctified themselves to the utmost. The transmission of Jewish mysticism was so reserved for a number of reasons: 1) the danger that it could be misused and/or misunderstood; and 2) the decree of exile was still in effect and the time was not yet ripe for this wisdom to illuminate the world.

    In the last few hundred years, however, we have witnessed an explosion of sorts of revelations of Jewish mysticism. From the 16th Century Kabbalists of Safed (particularly Rabbi Moshe Chaim Luzzatto and Rabbi Yitzchak Luria, known as the Arizal) to the students of the Vilna Gaon and the Baal Shem Tov in the 18th Century, access to these previously hidden teachings has been strengthened tremendously. In the 20th Century, particularly the latter part, until today, the ability to learn Kabbalah – as well as the swelling interest worldwide – has increased exponentially.

    Kabbalah Study

    If, in the past, the study of Kabbalah was reserved only for the most holy, one could think that there is no one in our generation pious enough to learn these hallowed secrets. However, the majority of recent sages of Kabbalah say otherwise. Tradition

    teaches that when the Torah was being given to Moses and the Jewish nation at Mount Sinai, the angels complained that the holy Torah should be given to them – after all, the Israelite nation was not on a particularly holy level after their tortuous exile in Egypt. The response to their claim was that, indeed the Jewish nation was not on the highest spiritual level – in fact they were quite sick, spiritually; but only the potent medicine of the holiness of the Torah could cure them of their ailment. So too, in our generation, the most powerful remedy is necessary to heal us of our estrangement and alienation to the path of holiness.

    Similarly, the great Chasidic Rebbe, Rebbe Shneur Zalman of Liadi, gave a parable: once the king’s son became deathly ill. The royal doctors all gave up hope, having tried almost every treatment available. Finally, a unique healer was found, who told the king that he could heal the prince – but only if the king was willing to make a great sacrifice. The king, out of his great love for his son, immediately exclaimed that he would give anything to heal his son. The doctor then explained to the king that if he were to take the main jewel from the king’s crown and were to grind it up and feed but a drop of it to the prince, the prince would survive. In the same way, it is said that even if the secrets of Torah become reduced a bit from their previously lofty status, it is worth it to heal – and inspire – our people at this time.

  • Kabbalah and Jewish Meditation

    There are many customs worldwide surrounding the practice of meditation. Unknown to many,

    Jewish Meditationthe Jewish people have a rich tradition of meditation with unique characteristics not found in any other spiritual practice, ancient or new. In fact, it can be said that some of the more well-known practices of East, developing control of the mind through breathing techniques, relaxation, and clearing our consciousness of extraneous thoughts, are a good starting point from where to begin the practice of Jewish meditation.

    Four Categories

    One can see Jewish meditation as divided into four unique categories:

    The first type, which most prominently comes to mind when discussing Jewish meditation, involves intense focus upon specific divine names in Hebrew. Many hundreds of these meditations can be found in classic texts of the Kabbalah, and most demand extensive background in the study of Kabbalah. In these meditations one pictures, or draws, images of the Hebrew letters in their mind’s ey

    e. These specific teachings are usually meant to either purify a person’s soul (particularly from past misdeeds or personal flaws), effect specific types of universal healing, or help one attain divine consciousness.

    A second type of meditation focuses on specific divine names pictured in the mind’s eye while involved in particular mitzvahs (Torah commandments), especially during prayer. In the teachings of the Kabbalists, especially the holy Arizal, tremendous insights are provided as to the mystical ramifications of the performance of most commandments. A great many specific meditations are provided for these commandments, for example while lighting Shabbat candles, wrapping tefillin, or giving charity. By far the most extensive teachings surround daily prayer, and numerous prayer books, especially that designed by Rabbi Shalom Sharabi (known as the Rashash), contain literally thousands of divine names and the concepts that accompany them to be meditated upon during a regular daily prayer session. In addition to the abstract forms of the divine names, often we are asked to focus upon such ideas as drawing down specific qualities of divine “light”, or building certain types of spiritual “vessels” to channel that light, sometimes uniting masculine and feminine mystical archetypes, and sometimes separating them.

    Another type of Jewish meditation involves meditating on divine names while performing day to day activities. While there are many classic meditations to be practiced while involved in such acts as walking and eating, we can also discover and invent meditations based on divine names which apply to our daily experiences. Certain Chassidic schools (particularly Komarno) advocate creative meditations such as these, recognizing divine elements in everything we see and feel. Of course, this is next to impossible without a significant background in Kabbalah study, and we are encouraged to immerse ourselves in the study of authentic classic texts in Jewish mysticism.

    A fourth type of Jewish meditation is fast becoming the most popular. It involves simply talking to the Creator in one’s own words. Using one’s native language, each person reaches out to G-d in as truthful a way as he/she can. A personal relationship to G-d is built through this technique, and, like any craft, as a person develops this skill it grows more and more deeply, very often resulting in profound insights. This practice, often called “hitbodedut“, is best to do by one’s self and, with time, many find they can meditate in this manner for hours, with heartfelt prayers flowing from their lips with little or no effort.

     

  • Kabbalah: the Hidden Wisdom

    Kabbalah, often referred to as “the secrets” of Torah, has been closely guarded for millennia. This esoteric tradition traces itself at least as far back as the Giving of the Torah on Mount Sinai, and yet has been rarely taught openly, instead remaining a closely guarded tradition passed from teacher to student. Only until very recently have some of these teachings been made available to public – and even so remaining in their original language with few or no commentaries on hand.

    The Zohar

    Even the Zohar, certainly one of the most central of Kabbalistic texts, was only originally transmitted less than two thousand years ago – and then hidden away for another thousand or so years until it became revealed to the Jewish sages of those times. The Zohar, written in ancient Aramaic, is very obscure, often utilizing compounded poetic metaphors to convey profound understandings of the workings of Creation, and the most central passages of the Zohar were not clarified until Rabbi Yitzchak Luria taught them

    Hidden Wisdomto his most trusted students in the mid-sixteenth century in Tzfat, Israel. The combined factors of the tumultuous history of the Jewish people and a fear that these teachings could be misunderstood and thus misused resulted in the further concealment of the Kabbalah well into the twentieth century.

    The Language of the Kabbalah

    In the language of the Kabbalah itself, the secrets of Torah are considered the essence of Jewish tradition and ar

    e thus likened to the inner “fruit” of Torah, as opposed to the outer “shells” or “peels”. The fruit, like everything most dear to us, must be protected and preserved. The other aspects of Torah study, such as Bible and Jewish Law, can be considered crucial encasings for this inner wisdom. Ideally, a person must first pursue these more “external” aspects of Torah study – i.e. “cracking the shell” – before enjoying the sweet fruit of Kabbalah. And, certainly, the greater one’s background in general Torah study, the more one will be able to access and understand the material contained within classic texts of Kabbalah.

    But, contrary to some attitudes, Kabbalah was never meant to be reserved for the elite scholars. The primary classic texts of Jewish mysticism only encourage the study of Kabbalah.

    Access To The Kabbalah Texts

    Not only that, but ancient tradition teaches that as the world approaches the age of universal redemption and the M

    essianic Era our ability to access this hidden wisdom becomes greatly enhanced. We can see this in our generation alone with the proliferation of Kabbalistic texts now so easily obtainable in print; in addition, even many translations can be found – some even readily available on the internet (!). Also, it can be said that modern lifestyles and the influence of technology and media have enabled us to more easily think in the abstract, making Jewish mysticism, which is steeped in dynamic abstract models, easier to comprehend, even for the layman.

    While it can be said that such sacred teachings should not be freely disseminated to those less than wholly pious, for hundreds of years many Kabbalists have stressed the importance of Kabbalah study by all Jews, particularly in this age of extreme alienation from our Jewish roots. This is because Kabbalah has the power, perhaps more than any other aspect of Torah study, to purify the soul, and thus heal a generation so thirsty for truth and meaning in life.

  • The Eight Gates of the Arizal

    Undoubtedly the greatest influence upon the study of Kabbalah has been the teachings of Rabbi Yitzchak Luria, known by the acronym “Arizal“. In 16th Century Safed, he revealed a complex and dynamic new dimension to Jewish mysticism in particular, and Torah study, in general. Today, the vast majority of serious study of authentic Kabbalah is the study of the writings

    The Eight Gates of the Arizal

    of the Arizal and his students. Besides the central “textbook” of Kabbalah in his writings, “Etz Chaim“, translated as “Tree of Life”, is a vast collection of his teachings that were assembled by his primary student Rabbi Chaim Vital and his son, Rabbi Shmuel Vital. These teachings are known as the “Eight Gates” and comprise the majority of topics covered by the Arizal. Later, other texts were published, most of which deal with similar subject matter but with many new insights. Following is a listing and brief description of each of the “Eight Gates”.

    The Eight Gates

    “Shaar Hakdamot“, or “Gate of Introductions” covers the main themes of the structure of Creation and the process of its rectification.

    “Shaar Maamarei Rashbi“, or the “Gate of Rabbi Shimon Bar Yochai’s Teachings”, is a series of expositions based on particular passages of the Zohar, transmitted by Rabbi Shimon Bar Yochai, from the 2nd Century. Some of these teachings are but brief clarifications of the Zohar, while others are nothing less than new revelations as to the nature of Creation, as only hinted at by the Zoha

    r, considered the foundation text of Kabbalah.

    “Shaar Maamarei Razal“, or the “Gate of Sages’ Teachings”, explains the mystical depths of a great many statements made by the Talmudic sages and general topics in the Oral Torah.

    “Shaar HaPasukim“, or “Gate of Verses”, reveals spiritual depths and background to events and subject matter in the Bible.

    “Shaar HaMitzvot“, or “Gate of Commandments”, teaches the mystical basis for particular commandments, in

    cluding a great many meditations associated with them.

    “Shaar HaKavanot“, sometimes translated as “Gate of Meditations”, teaches the mystical underpinnings behind the daily order according to Jewish law, particularly the daily prayers. The second half deals with Shabbat and holidays. This vast body of knowledge not only teaches about the daily rituals and prayers, but includes a vast system of meditative practices as well as unique Kabbalistic customs pertaining to mitzvah observance.

    “Shaar Ruach HaKodesh“, or “Gate of Divine Inspiration”, is comprised of hundreds of particular Kabbalistic meditations geared to heal and purify the soul, as well as attain higher levels of consciousness. It also includes a number of introductions to the topic of prophecy in general.

    “Shaar HaGilgulim“, or “Gate of Reincarnations”, is a lengthy treatment of the topic of reincarnation, the nature of the soul and the process of perfection necessary for each person. It also includes detailed accounts of the majority of Biblical figures and their respective reincarnations and soul roots.

  • Kabbalah In The Middle Ages

    Starting in the 8th century, Sefer Yetzirah and the Heichalot texts began to make inroads with European Jewry.

    Kabbalah In The Middle AgesFrom the 12th century, kabbalistic groups began to spring up throughout Europe and some of them were so secret that almost no one knew of them. Modern scholars have documented the existence of some of these small mystical brotherhoods, for instance, “Iyun Circle

    ,” and “Unique Cherub Circle.”

    Of the more well-known Kabbalistic groups, the German Pietists, held a place of prominence during the 13th century and group members were almost all from a single family of academics, the Kalonymus family. This family’s origins were in the French and German Rhineland.

    Kabbalistic Underpinnings

    Of course, Kabbalistic sages continued to churn out commentaries on the Torah, such as Isaac the Blind (1160-1235) who wrote the classical Kabbalistic work, Sefer Bahir. Isaac the Blind was the teacher of the Ramban, also known as Nahmanides (1194-1270) whose commentary on the Torah has Kabbalistic underpinnings.  Rabbeinu Bahya known also as Bahya ben Asher (d. 1340) wrote a Torah commentary with some Kabbalah mixed in for good measure.

    The main Kabbalistic work, the Zohar, became available to the public during the 13th century. After this point, the term Kabbalah was used to refer to the study of the Zohar, so that in practical terms, the Zohar became the preeminent book for the study of mysticism. The Zohar, by tradition, is attributed to Talmudic era scholar, Shimon Bar Yochai; however, the term Kabbalah underwent another evolutionary change as the Zohar began to be studied through the commentaries of Isaac Luria, also known as the Arizal. At this point, Kabbalah came to mean the Zohar as expounded in Lurianic thought. The Zohar is accepted by those adhering to strictest Jewish practice as the blueprint for understanding the Talmudic references to Maaseh Merkavah and Maaseh Breishit.

    A Vision

    Maaseh Breishit refers to the act of Creation. As for Maaseh Merkavah, or the Workings of the Chariot, this refers to the vision shown the prophet Ezekiel just before the First Temple was destroyed. This vision was a sign of the end of the one thousand year tenure of the reign of prophecy. In general, the expression refers to the first chapter of the book of Ezekiel, however the appellation is also applied as the name for the Kabbalistic tradition as manifested through the Lurianic writings on the Zohar.

     

  • Mysticism During Talmudic Times

    During the time when the Talmud was set in writing, it seems that the rabbis were very cautious

    Mysticism During Talmudic Timesabout mysticism. While some deigned to speak about Kabbalah, others were quick to tamp down the desire to explore the mystic side of things. There was some speculation among the rabbis of the Land of Israel during the era of the Talmud that matter existed prior to Creation. However, the head of the Sanhedrin at that time, Rabban Gamliel II also known as Gamliel of Yavneh, held a dissenting view and accepted on faith that prior

    to Creation, all was “null and void.”

    Not Enclosed

    The kabbalists who lived during the Talmudic period made the clear statement that, “God is the dwelling-place of the universe; but the universe is not the dwelling-place of God.” Perhaps it was this contention that led to the Talmudic and Midrashic references to God as being called: HaMakom (the place). Philo commented that the reason for this designation is due to the fact that “…God encloses the universe but is Himself, not enclosed by anything.” (De Somniis, i. 11).

    Bipolar Nature

    Despite the tiptoeing around the issue of mysticism at this time, there was recognition that God had two attributes: Midat HaDin, or the attribute of justice, and Midat HaRahamim, or the attribute of mercy. Because of these early commentaries on the nature of God, the bipolar nature of these attributes is emphasized as basic doctrine within the Kabbalah. Building on this idea, the ten realms or the Sefirot, consisting according to one view of wisdom, intuition, knowledge, kindness, intent, creative power, eternity, steadfastness, foundation, majesty, must be the means through which God created this world, since the world has been created. Most commentators had no trouble accepting this idea, and many understand the first verse in Genesis to mean, “By wisdom God created the heaven and the earth.” The Midrash Rabbah on Genesis goes so far as to equate “wisdom” with “Torah.”

    Earlier Sources

    The figure known as Metatron also receives mention in the Talmud and is referred to in the Heichalot, a Jewish literary collection from the Tamudic era and earlier. Many of the themes running through later Kabbalistic works were based on the Heichalot and the Heichalot is believed to be based on even earlier sources, some of which contain traditions relating to Enoch, whom some believe is a manifestation of Metatron.

    Metatron is referred to as a “lesser” God by some sources, while other references state that Metatron is the transubstantiation of Enoch, the grandfather of Noah. The rabbis of the Talmud explained that Metatron was God’s scribe and therefore attained such a lofty position that he was entitled to sit on God’s throne.

     

  • Mysticism In Biblical And Talmudic Texts

    Scholars of the Kabbalah believe that the mystic discipline first became accessible to humans as

    Mysticism In Biblical And Talmudic TextsGod revealed secrets to Adam. Rabbinical texts imply that God created the world by means of the Ten Sephirot. Later Kabbalistic works delve deep into the mysteries of Creation using Genesis as a prism for revealing secrets about God, the real nature of man as embodied by Adam and Eve, what the G

    arden of Eden represents, how the Tree of Knowledge teaches us about Good and Evil, and about the Tree of Life. These texts also treat the nature of the relationship between all of the above entities and the serpent as well as the nature of the catastrophe that ensues when man tastes the forbidden fruit.

    Mystical Speculation

    But biblical mysticism is not limited to the Book of Genesis. There is much mystical speculation surrounding the prophecies of Ezekiel, and Isaiah abounds with examples of a higher consciousness, as evidenced by his prophecies in relation to the Temple. Th

    e patriarch Jacob envisaged a ladder leading to heaven and Moses heard a voice from a Burning Bush as well as the voice of God Himself as he stood on Mt. Sinai. Jewish Kabbalists utter a 72 letter name of God as a meditation and this name of God is taken from a word spoken by Moses in the presence of an angel during the splitting of the Red Sea and the escape of the Jews from the approaching Egyptians. All of these examples prove the existence of mystical events within the Jewish Bible, and these are evidence of a Jewish foundation to the belief in the mystical.

    God’s Name

    But while the Jewish bible abounds with mysticism, Talmudic doctrine (the Oral Law) warned the public away from the study of mystic texts and forbade the public teaching of Kabbalah. In the Mishna (Hagiga 2:1) it is suggested that teachers should tea

    ch the secrets of Creation on a one to one basis, only.

    The PaRDeS

    There is a famous Jewish legend (Aggada) which speaks of four important rabbinical scholars, who lived in the first century CE, who are said to have visited the PaRDeS–an acronym denoting the four levels of understanding text and whose literal meaning is “Orchard.” The four rabbis, Ben Azzai, Ben Zoma, Acher, and Akiva entered the Pardes. Ben Azzai saw and fell dead, Ben Zoma, saw and became insane, Acher destroyed the fruit trees, and of all of them, only Akiva entered in peace and left in peace. Of these four notable rabbis, it seems that only Rabbi Akiva was strong enough to withstand the learning of the mystical works.

     

  • Monotheism In Kabbalah

    A belief basic to Kabbalah is the unity of God. One of the concerns connected to Kabbalah

    Monotheism In Kabbalahscholarship is that kabbalistic concepts will be misunderstood and will lead to a belief in the duality of God. Dualism is the belief that there are opposing forces in the world: good and evil.

    Unchanging God

    The Kabbalistic model of the Ten Sephirot, those channels for the Divine life-force, is one that is linked to the ten levels of Creation. Each of these levels concerns a means through which one can perceive God. There is the concern that some will understand this to mean there are ten different gods. However, the Kabbalistic system is that God does not change and is one, but our understanding of God can undergo changes as we achieve each level of understanding.

    Human Perception

    In addition to the ten ways the Sephirot help one to perceive God, the Kabbalah also talks about the fact that there is a feminine and a masculine side to God. However, the Kabbalah does stress that God is in the ultimate possession of unity, being infinite an

    d without an end: the Ein Sof. In other words, God is neither feminine nor masculine but rises above any human perception or attempt at definition.

    Remains Hidden

    There is a further kabbalistic concept known as Tzimtzum. This means a state of “restriction.” In this sense, God has the ability to remain hidden but can be revealed through certain means and these means of revelation are the foundation stones for Creation.

    Mirror Images

    The Zohar, a later kabbalistic work which takes center stage for scholars of Kabbalah, could be misunderstood to suggest a duality to the nature of God. The Zohar ascribes all evil to a force known as the Sitra Achra (the other side). The Sitra Achra emanates from God. The description of this aspect includes the idea that the divine emanation has negative (left) and positive (right) sides which resemble mirror images in a constant state of battle.

    Though the negative image exists within the cosmology of the Sephirot, the Sitra Achra holds no sway over the Ein Sof. Rather, the Sitra Achra exists to provide man with freedom of choice—the power to choose good or evil. The force of the Sitra Achra is not a force that opposes God, but instead is viewed as the reflection of the internal moral dispute that exists within man as he tries to choose between the moral good or surrendering to his baser instincts.

     

  • Kabbalah And The Inner Spirit

    According to Kabbalistic thought, the human soul consists of three parts: Nefesh, Ruach,

    Kabbalah And The Inner Spirit

     

    and Neshama. The first component of the soul, nefesh, is present in every person from birth. The nefesh is the fount of the physical and psychological aspects of th

    e human nature. The ruach and the neshama are not inborn and can only be attained through the intentions and actions of the individual. Kabbalistic thought holds that these two elements of the soul come into full flower only in people who have spiritual enlightenment. Here is an explanation of the three elements that comprise the human soul according to kabbalistic thought:

    Three Elements

    *Nefesh-This part of the soul is considered with the lowest level of the soul, and is something animal-like. The nefesh concerns itself with physical desire and instinct.

    *Ruach-This is the middle level of the soul and translates as “spirit.” The ruach is the part of the soul which can distinguish between good and evil.

    *Neshama-This aspect of the soul is specific to man and elevates him above other forms of life. Through the neshama, we realize our intellect and attain the awareness of God. The neshama lives on after death.

    Two More

    The Zohar also expands on the fourth and fifth parts of the human soul in the section known as the Raava Maheimna. The first mention of these parts of the soul, the Chaya and the Yechida, is contained in the Midrash Rabbah. Modern kabbalist Gershom Scholem wrote that these aspects of the soul represented the highest level of intuitive understanding and that only a special few individuals might attain these elements for themselves. These two parts of the soul remain external to the body and therefore receive only rare mention in other sections of the Zohar. Here is an explanation of these two aspects of the human soul:

    *Chaya-This is the aspect of the soul that gives one the consciousness of the divine life force.

    *Yechida-This is the highest level the soul can reach. The soul achieves full union with God.

    Three More

    Other states of the soul are mentioned in both the rabbinic and the kabbalistic literature. These states are not considered to be permanent states but are developed according to need. These states of the soul play no part in the afterlife. Here is an explanation of these special circumstantial elements of the human soul.

    *Ruach HaKodesh (spirit of holiness)-This state of the soul is connected to the ability to prophecy. According to Jewish tradition, upon the passing of the age of classical prophecy, no one outside of the land of Israel now has the ability to attain this level of the soul. The kabbalist Abraham Abulafia is the dissenting opinion on this viewpoint.

    *Neshama Yeteira (extra soul)-Jews are said to attain a supplemental soul on the Jewish Sabbath. This soul helps enhance the spiritual enjoyment of the day. This aspect of the soul only visits those who observe the Sabbath to the strictest letter of the law.

    *Neshama Kedosha-This soul is attained by Jews upon the age of maturity—13 years for boys, 12 years for girls—and is related to the observance and study of the Torah. One can gain or lose this aspect of the soul in relation to the level of observance and time spent in study.