What is the role of you, those with whom you agree and disagree in achieving the fulfillment of destiny? When will it happen, and what will it be like? What, if anything comes next?

This is the final installment in this series on the Kaballah. I hope all readers enjoyed it. I am proud of posters who asked incisive questions and presented compatible and alternative viewpoints. Most of all it is a delight to see how harmoniously we all pulled together to address these important yet difficult, subtle and complex topics.

What says the Kaballah on these aspects of the culmination of the process of existence?

Your role, and the roles of those who agree, and disagree with you are as follows. According to the Kaballah, every human being is a miniature version of all existence. In this world we are restricted to the lowest forms of the four worlds in our direct experience. Yet in us are aspects of all the four worlds of Asiyyah, Yezriyah, Beriah, and Azilut. An example of this type of thinking is this quote from the Zohar.

All souls and spirits prior to entering this world are made up of all components constituting one being. Upon descending to the Earth they separate and animate different bodies.

Part of this is that we all have different specific roles to play as history plays out. Part of this is that we reflect the radiated Divine Light. We contain within us the diffuse Divine Sparks (Nitzotzot). A bit of the whole in each of us. Not the entiretly.

Our task in our lifetimes is to clear a path so the Divine Sparks within us can radiate forth, unite, and reflect back to their source, G-d. G-d is the source of all emanated light. Since the Face does not gaze upon the face, the reason for the Creation is for us to use our free will to reunite the Divine Light and reflect it back to its origin, the Primordial Light Source. What tools have we in playing out our role? What help will we get in our time here in this existence?

We have three religious tools, or methods towards our role fulfillment. The first is physical exercises, such as rites and rituals. The second is prayer or meditation of the heart. The third and final is intellectual study of metaphysics. In the case of the Kaballah, this is the mastery of the Divine Sefirot, or attributes of G-d. The degree of performance in all these ways will determine the achievement of each student, soul, or whatever you wish to call us.

During all phases of development there may be moments of revelation and experience with higher realms. An example of this would be a visitation from Eliyhahu Ha Navee (Elijah thr Prophet). Many Kabbalist also speak of having a Maggid, or invisible teacher. In Hebrew, maggid comes from the verb Lay Haggid. It means to explain. This is usually an angel as a messenger. Sometimes it may be disembodied humans such as long deceased saints or sages. They may be sent as teachers or revealers to those farther along in the process of metaphysical studies.

As a rule, the last thing in the Jewish tradition you study is the Kaballah. It is assumed that you that you already know, have internalized and practice the most major parts of the tradition in in its entirety prior to the study of Kaballah. To not do this is like starting to build a sky scraper on the sixtyeth floor. You need to start with sinking footers. Go brick by brick, board by board, cinder block by cinder block. Otherwise the first stiff breeze will topple your metaphysical building.

The cumulative effect of generations of mystics of every tradition and methodology or system of belief, however incompatible is slowly to increase humanity's awareness of the Universe and G-d. Each esoteric line has its own methods, codes, and metaphysics to bring about this mass evolution of illumination through all souls.

When this occurs, there will be the physical resurrection of the dead. See Yehezkel (Ezekiel) and the vision of the dry bones. This is necessary so that all in all aspects and times of existence can spiritually awaken and together, restore all the Divine sparks to reflect back to the Primordial Light Source, G-d.

Then, each soul will be judged according to their individual over all performance of their role in life as they return the sparks within to the source of origin. This is known as the Yom Ha Din, or Day of Judgment.

Each individual will take their rightful place in that part of the universal comprehensive cosmic all encompassing body of Adam Kadmon. This Divine image of G-d's reflection will allow the, I will Be what I will Be to once more become One, and His Name One. (Bah Yom Ha Hu Yeheyay Adonai Eachad. U'Schemo Ehad).

Face will merge with reflected Face, at long last. The purpose and the destiny of existence will be achieved.

In that moment of completion existence will be at best a minor footnote in the eye of the Ancient of Ancients.

The Holy One, blessed be will be alone again.

Perhaps He will restart a next Shmittah (Great Cosmic Cycle).

To each of us, each in our own way, each fulfilling our own role: G-d bless. Enoch.

In Kaballah humanity is unique. Humans have not only free will, but also the power to be conscious of and to enter all four worlds. Human can and do ascend and descend all levels and rungs on Jacob's ladder.

In th sixteenth century, Kaballahlist Moses Cordoverosaid, It is right that a man should aspire to be like his Creator. For by this he will enter into the likeness and the image of the supernal Adam (Kadmon). In latin, this is known as Imatatio Dei. One caveat to this is as follows. We are to imitate only the positive qualities of the Divine. As He clothes the naked, visits the sick, buries the dead, and comforts the mourning so should we. As He is gracious and compassionate, rigtheous and loving, so should we. However, we should not imitate other aspects of the Divine. For example, G-d is the Master of His jealousy. His jealousy is not the Master of Him. Such is not our situation.

What should be our goal in imitating the positive aspects of the Divine. It is to bring forth our Divine sparks. Ideally, in the form of a fraction, it would look like this.

Soul is to G-d

_______________

Body is to Universe

The concept of in-corporeality is found in the Talmud. See Mesechet Brachot (Book of Blessings) 10a. There it is written, As the Holy One, blessed be He, fills the whole world,so also the soul fills the whole body. As the Holy One, blessed be He, sees but cannot be seen, so also the soul sees, but cannot be seen.

It is our purpose and goal to make our souls as G-d like as possible. This we do by removing the obstacles in existence which prevent us from having our Divine sparks gush forth like the mighty snow melt down a mountainside of spring waters. When we unite all that flow into one dynamic and powerful river of righteousness, we can wash away all sin that stains the universe. Then we can reflect the purity and greatness of our Creator.

When we descend the ladder of Jacob to enter this world, this is known as the Transmigration of the Soul. This happens in cycles. These cycles are called Gilgulim or wheels. They are necessary for us to fulfill our destiny. All of us, priorto birth have no gender. That is assigned at conception. We are to complete one another as couples. Each contributes to the couple what the other lacks. This is called Midah ke-neged Midah or measure for measure. In between transmigrations of the soul, the more advanced can choose when and where they enter history, and which specific roles they will play in human history.

As the opposite end of the spectrum are the lowest levels of humanity. One such example is a Dybbuk. They are those who are trapped between the living and the dead. They may have lost life prematurely. They may have unrequited love. They are not yet ready to ascend to higher levels on Jacob's ladder. They tend to hang around the lower levels, such as earth. They seek to resolve their problems, so they may move up by possessing the souls of the susceptible.

The progress up and down the ladder is covered in the Book of Enoch. There Enoch (Metatron) shows a huge cosmic curtain to a Rabbi. It depicts the pattern representing the overall form of history from the beginning of time (Beresheet) until the end of days (Sof Ha Yomim). This is when the Divine plan would be complete.

From the Book of Enoch.

Come and I will show you the cosmic curtin which is spread out before the Holy One--- Into this are woven all the generations of the world and what they will do until the end of generations.

In every generation here, there is one person who connects all worlds. Who this person is here is known only to the Lamed Vov (36) Tzadikkim (Rightoues Ones). They are a Great Holy Council of Heaven. This august body is presided over by no one less than Enoch himself.

Of the seven levels of heaven, what is life like for the most righteous? This quote is from the Zohar.

At the seventh level I met the souls of the righteous and saw them enjoying heaven's delights as we were showered with blessings of peace, benediction and grace.

Not a bad place to retire, right?

In Kabballah angels and demons were created in the first seven days. Humans existed prior to that as Divine Sparks (Nitzotzot). This gave humans the ability to operate at every level of humanity. Angels and demons were confined to specific places and functions because they have no free will.

Why no free will for angels and demons? The Kabbalah's position is angels and demons have polar opposite roles. Their constant counter acting each other would throw the universe into caos.

By giving humans free will, and the revealed tools to know how to choose right from wrong, humans have the capability to exercise their free will to reunite the Divine sparks within them to reinvigorate the dispersed Primordial Light. That brings order, balance and the fulfillment of the function and process of time.

That is what the Kabbalah opines. What say you?

You are encouraged to make use of your own full rich traditions, heritages, original thoughts or any other material you please.

This is an open ended question. The only limit I ask be followed is that you address issues, not attack persons. As humans you have free will. Please use it responsibly. You may disagree, but not disagreeably.

As it is written in the Zohar: The Master rebuked him saying, Everything created serves G-d's purpose, even that which seemed a threat to man and it's part in creation.

Kindly treat those whose posts are at variance with your belief, or lack thereof as part of the big picture. They are neither more or less than yours.

G-d bless. Enoch.

Those who ask, who creates God? miss a rather basic point well covered in the Kabbalah. The Kabbalistic definition of G-d is that He is limitless.

The Holy One is beyond existence. In Hebrew there are the words Ayin and Ayin-Sof. Ayin means nothingness. Ayin Sof means limitless. The latter best describes G-d. He who is without the limits of space and time. G-d is without the constrictions of predecessor and successor. G-d precedes and antedates time. Each are a part of His creation. He is bound by neither.

Ayin covers no existence, and Ayin Sof covers all, and beyond existence. In the Zohar it is written that Face does not gaze upon Face. G-d was alone at the dawn of creation. Existence is but a mirror image of G-d, and at that not a complete one.

To make existence possible, there is the Kaballistic concept of Tzimtzum, (retraction). G-d pulls Himself back, leaving a space. That space is filled by existence. The Divine sparks (Nitzotzot Yehudim {Hebrew} ah pintele Yidden {Yiddish} are the Divine sparks that are emanating out of G-d, and permeate the voids in the spaces of existence. They do not fill them completely.

Moses asked G-d His Name. G-d first replied, Eheyeh ( I shall be) . Then He said, Eheyeh asher Eheyeh ( I shall be what I shall be). This is not only a title, but it is also an intention. It contains the reason for existence. G-d is the Source of being.

Keep in mind that in Hebrew, as in all Semitic languages, there is no present tense for the verb, to be. Reality is a process. Existence is not static. G-d was, is and shall be what He was, is and shall be. That is reflected in our reality in existence. I am 64 (being 64) and also in transition to 65 (becoming 65) simultaneously. It is in the nature of reality that we are all being and becoming at the same time. We are what we are actually, and also becoming what we are becoming potentially. The question for us is what will we do with our free will to actualize our potential?

Why is there evil in the creation? Tzimtuzm! It is not G-d that is evil. It is the absence of G-d, the void from G-d's contractions to allow non G-d, existence to occur.

The last name given to Moses is the tetratgrammon, the four letters Name of G-d which is only used in the very particular context of a loving relations to the Jewish People. It is not universal, it is very specific and particular. This one is to the special and unique role given to Jews to fulfill in human history. We are there to fill the void left by the Tzimtzum. We are there to uphold our part of the Covenant. This does not in any way shape or form negate other roles for other peoples. We all play our part in creation, and the unfolding of human events. See Meshechet Yonah, the Scroll of Jonah. Even the Ninevites are a part of G-d's plan. We are all children of the same G-d. All equally beloved in His eyes.

The primordial light of G-d is too much for us. If we look into an eclipse, we can go blind. Just imagine what would happen if we looked directly into the Face of G-d? That is too much for us. The light of G-d is emanated throughout the existence of creation. The light becomes diffuse. We can deal with it. The Divine sparks are everywhere. they are within us. If we look directly at G-d, our human vessels would shatter. In the Kaballah as elsewhere in Jewish tradition, that is known as Shverat Ha Kaylim. The breaking of the vessels. By actualizing our Divine potential, we reunite the Divine sparks within us. When enough of us do this, it will begin to restore the Divine light throughout existence. This will make things better by filling the void of Tzimtzum. The contractions leaving space are filled by the reunion of G-d's Holy illumination. Not from Him to us. Rather it must come from us to Him. This is why we have free will. To overcome the evil and decay of the void.

Emanation of light gives us potential to fill the void. It is up to us all to so do this.

There are Ten Divine attributes. They are, in descending order, highest to lowest, as follows. First, Keter (Crown - source of all). Second, a two part attribute, Chochmah (Wisdom) and Binah (Understanding). The third two part pillar is composed of Gevurah (Judgement) and Chesed (Mercy). The Prophetess Warrior Yael was known for the ability to combine justice with mercy. No easy feat that. Fourth is Teferet (Beauty). Fifth is another two fold attribute. Hod (Shimmer or Vibrate) and Nezah (Repeat or Cycle). Hod and Nezah are also known as Glory and Victory. These are not accurate translations. Their true meanings remain elusive. Ninth is Yesod (Foundation). It supports the other eight attributes. Finally is Malkhut (Kingdom). One frequent reference to G-d is Melech Ha Malachim (King of Kings). Why put such a reference at the bottom of a list.

In mathematics, there is the tricotomy property. When you compare any two things by any standard, either they are equal, or one is lesser, and one is greater. So it may be with the hand of the Divine in human history. Depending on how needed, G-d or His assigns may come in as equals, so that we may so relate and collaborate to do His will. When we falter, He or His assigns come in beneath us, to prop us up so we don't fall down. When we can grow, He or his assigns are just enough above us so that we can look up, and reach to grow. But not so high that we can never attain safely such a height. That would frustrate us, and lead to ineffective lack of action. There is no potential for progress there.

These ten attributes are the Etz Chayim, the Tree of Life. For us to be more G-d like, we have to actualize our Divine potential. We must bring out our Divine sparks from within. To make use of those attributes in a manner most befitting each challenge with which we are faced.

There is also the repository of the Ruach Ha Kodesh (Divine Spirit). That is Daat, Knowledge (The Word of G-d).

G-d is Unity. We are diversity. We are shattered vessels. He is whole. The more we reunite, the more we are whole. Salvation is wholeness. That is the goal. Who can attain salvation? Potentially all of us. Rabbi Yochanan Ben Zakkai in Pirke Avoth, the Sayings of the Fathers proclaims that the righteous among all nations will have a share in the world to come (Olam Ha Bah).

When Jacob dreamed of the great ladder stretching from earth to heaven, and back down again he saw the great chain of being. He saw Melechai (messengers). Angels not transcendent are messengers. They were either going up or down. Those going down brought fresh pure pristine souls to be born into this world. Those going up took the souls of the righteous recently departed to ascend back to the world to come. Others regard the ascent as going up to the Divine. Each soul is as a cell in the body of Adam Kadmon (Primordial Image of the Divine) which comes down to the three lower worlds of the three dimensions. This process will play out until Adam Kadmon knows every aspect of existence, from the greatest to the smallest. That is the beginning, end and purpose of creation and existence. Tikkun, or restoration of the primordial light. The rebuilding of the vessels from part to whole. From shattered to unity.

Bah Yom Ha who, Yewhee yay Adonai Echad, U'schmoh Echad.

And on that day, He will be One, and His Name will be One. Please listen, One!