By then engaging in the secrets of the Torah and in the reasons behind the mitzvot…
Which is to say, by then delving into the heart and soul of the Torah and its mitzvah-system by reflecting upon Kabbalistic texts that reveal such things,…
… you purify the animate part of your ratzon l’kabel accordingly.
For the deeper you delve into the secrets of the Torah and in the reasons behind the mitzvot, the surer will be your realization of the fact that we’re all driven by a lethal and all-consuming willingness to take-in rather than to bestow, and the deeper will be your commitment to undo it.
You (then) build-up the point of your Neshama that is engarbed in its 248 organs and 365 tendons. When its structure is completed and it becomes a (full) partzuf, it ascends upwards and engarbs the sephirah of Binah in the world of Assiyah, whose vessel is incomparably finer than the preceding ones, Tipheret and Malchut. And you then spread a great light from the Infinite into it which is termed “Neshama-Light”.
Refer to 44:2 which speaks of the stages you reach “when you fulfill all 613 mitzvot on a tangible level”; and to 44:3 which addresses the idea of your spiritual accomplishments corresponding to the “extent that (your) soul has (been) trained” in and granted insights.
The Kabbalistic terminology is beginning to get rather turgid at this point, so let’s review the basic concepts behind what’s being said.
As Ashlag said, “reality is comprised of five (supernal) worlds”: Adam Kadmon, Atzilut, Briah, Yetzirah, and Assiyah (Ch. 41). The five of them in turn correspond to the five cluster sephirot, so that Adam Kadmon corresponds to Keter, Atzilut corresponds to Chochma, Briah corresponds to Binah, Yetzirah corresponds to Tipheret, and Assiyah corresponds to Malchut. Those five pairs further correspond to the five levels of the soul — Yechidah, Chaya, Neshama, Ruach, and Nephesh — all which in turn correspond to the 4 letters of God’s name along with the tip of the first letter, yud.
Recall that we’ve been discussing ascending upward in our beings from the bottom up, i.e., from mineral-ness, vegetable-ness, animal-ness, to verbal- or human-ess (Ch. 34).
To now we’ve addressed ascending up from the Nephesh–Assiyah-mineralness level to the Ruach–Yetzirah-vegetableness one. We’re now touching upon the next higher level.
Ashlag’s point here once again is that once we engage “in the secrets of the Torah and in the reasons behind the mitzvot” (see above) we begin to “purify the animate part of (our) ratzon l’kabel” and we go on from there to “build-up the point of (our) Neshama” which then “ascends upwards and engarbs the sephirah of Binah in the spiritual world of Asiyah” and to acquire “Neshama-Light”. That brings us up to date.
At that point…
All the details of mineral-ness, vegetable-ness, and animal-ness in the world of Assiyah associated with the Binah-complex then come to help our human-ness Neshama partzuf fully take in light from the sephirah of Binah, which is (then) also termed “holy animal-ness” because it corresponds to the purest aspect of the animal part of the human body. In fact, that is that’s light’s nature, as we explained in connection with corporeal animal-ness.
(For,) it’s what grants the characteristic sensation that makes up each of the 613 organs of the partzuf, and (enables) each one to sense its own aliveness as well as its freedom and independence from the partzuf as a whole.
(That process of ascent continues to the point where each of) the 613 organs are deemed 613 (full) partzufim, each with its own cast of light. In fact, the status of this light in comparison to Ruach-light is nearly equal to the difference between animal-ness and that of mineral and vegetable-ness in the physical world.
A point from the light of holy–Chayah, which is the light of the sephirah of Chochma, extends outwards when the partzuf of Nesham, which is engarbed in it appears.
(c) 2012 Rabbi Yaakov Feldman
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