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Yeḥida (Kabbalah)
Kabbalah
The
light
enclothed in the
sefira
of
Keter
is called
yeḥida
(
Talmud Eser Sefirot
, v. 2, Q & A 31).
Sources
A
With that [explanation], the soul [of the donkey driver] completed its task, because it had brought them to the attainment of the brains of
ḥaya
, and then they merited the revelation of the soul of the righteous person, as they now recognized the value of that soul [of the donkey driver]. Therefore,
“Rabbi Elazar and Rabbi Abba alighted and kissed him,”
since the attainment of a level is expressed as the act of kissing. However, in truth, the task of that soul had not yet been completed, because it still had to assist them in attaining the light of
yeḥida
, as stated here…
Sulam on Zohar, Introduction 85:12
Now, all this applies only to the souls and the worlds in general. However, with regard to the souls in particular, there are lofty souls that merited to be feminine waters for the great fusion of that head of the
Atik Yomin
after their demise, and to receive the level of
yeḥida
there in the upper world, [the level] which comes from that fusion. These are the souls of Benayahu Ben Yehoyada, Rav Hamnuna Saba, and others. Those lofty souls are revealed to the righteous in this world, and the righteous also merit to see the light of
yeḥida
that illuminates in those lofty…
Sulam on Zohar, Introduction 91:6
[The
Zohar
] continues:
“This must be Rav Hamnuna Saba...
” for they now recognized his level, that he was
Rav Hamnuna Saba
himself, not merely the son of Rav Hamnuna Saba, as they had previously assumed (see section 90, above).
“They arose and wished to drive the donkeys
…
and left the donkeys” –
for the donkeys are the mystical meaning of the abilities that the soul of Rav Hamnuna Saba had given them, to be able to raise feminine waters in order to attain the levels of
ḥaya
and
yeḥida
, which they attained through him.
Sulam on Zohar, Introduction 105:4
[The
Zohar
] continues:
“Sending you two crowns by means of a certain old man.”
He is alluding to them that
Benayahu Ben Yehoyada
had sent to them, via Rav Hamnuna Saba,
two crowns:
1) Brains of
yeḥida
, which is the aspect of
Benayahu Ben Yehoyada
himself; 2) The new brains of
Ab
Sag
that they have now attained, which are also drawn forth through the strength of Benayahu Ben Yehoyada.
Sulam on Zohar, Introduction 114:3
“Didn’t I tell you... until that donkey driver arrives?”
This refers back to his earlier comment to them, that they should not ask for his name because they needed further revelations of secrets of the Torah. Here he further alluded to them that his intent [in that comment] was to the aspect of
yeḥida
that they lacked, which is the mystical meaning of the welcoming of King Messiah (as stated in section 85, above, second to last paragraph). This is the allusion of
“until that donkey driver arrives,”
for the King Messiah is the mystical meaning of “lowly…
Sulam on Zohar, Introduction 88:3
Explanation: They had not yet fully grasped his words, and their attainment was only of the brains of
ḥaya
. This is why they thought that he was
“the son of Rav Hamnuna Saba,”
since Rav Hamnuna Saba himself is of the aspect of the brains of
yeḥida
.
“To inform us of his name”
means to receive his level, because attaining his name means attaining his level, as stated.
Sulam on Zohar, Introduction 90:2
Now, Adam the first [man] was created in
the image of God,
which are those aforementioned brains (which were clarified in the tenth commandment), in the mystical meaning of
the four chapters of the
tefillin
,
and they are his
neshama
(soul). However, after he was born with the aspect of this holy
neshama
, he merited through good deeds to distill and raise feminine waters and achieve the aspect of
ḥaya
, and afterwards, on Shabbat, the aspect of
yeḥida
as well (as the supernal brightness was lost only after Shabbat, as is known)…
Sulam on Zohar, Introduction 244:5
[Rabbi Ḥiyya] then states:
“That carving was engraved and concealed in her, like one who hides everything behind a single key.”
This
“key”
refers to the aspect of
Malkhut
that is the coronet of
Yesod
, which is established in every [level of] six extremities of the
partzufim
of
Atzilut
, as stated in the previous section. As explained there, in the
partzufim
of the six extremities the
yod
emerges from their
avir
[air] and they become
or
[light]…
Sulam on Zohar, Introduction 42:4
[Rabbi Ḥiyya] next states:
“And the whole of that one key is hidden in a single palace.”
Arikh Anpin
emanated
Abba
and
Imma Ila'in
and also engraved
Abba
and
Imma Ila'in
without the first three of lights and [without] the ears, nose, and mouth of the vessels. [
Abba
and
Imma Ila'in
] are the
“palace”
in which all the lights of the first three [
sefirot
] were hidden – the first three [
sefirot
of the light] of
neshama
, the first three [
sefirot
of the light] of
ḥaya
…
Sulam on Zohar, Introduction 42:6
[The
Zohar
] states:
“At that time, he heard a voice saying, make space; make space, as the King Messiah is coming.”
When Metatron revealed the mystical meaning of the end, a voice sounded and declared: “Make space; make space, as the King Messiah is coming,” because the concept of the end is connected to the King Messiah. [The
Zohar
] gives a reason why all the righteous in Rabbi Shimon’s academy merited this –
“for all the righteous there are heads of academies.”
In order to merit welcoming the Messiah, one requires an equating of form with [the level of Messiah]…
Sulam on Zohar, Introduction 57:3
The relationship between the attainment of brains and the nullification of the ability to raising feminine waters requires explanation. The idea is that once they had attained the height of
yeḥida
, which is the revelation of the soul of Benayahu Ben Yehoyada through Rav Hamnuna Saba, they experienced what has been explained with respect to the soul of Benayahu Ben Yehoyada. Once the partition of
Ban
had been nullified from them, the partition of
Sag
was nullified together with it…
Sulam on Zohar, Introduction 113:3
Explanation: There are many kinds of [
sefirot
] of the “first three” – the first three of [the level of light of]
neshama
, the first three of
ḥaya
, and the first three of
yeḥida
. Each of these three kinds of “first three” contains innumerable details. This is the meaning of:
“Many hidden treasures in that palace, stacked atop each other.”
When the lower
heh
resides in the apertures of the eyes, all these levels are concealed and unknown.
Sulam on Zohar, Introduction 43:2
Now, this soul, which came to assist Rabbi Elazar and Rabbi Abba, was the soul of Rabbi Hamnuna Saba. It is a very noble soul, immeasurably lofty, and it is the aspect of the light of
yeḥida
. However, at first [this soul] came to them in the form of gestation, and they only perceived the [soul] characterized as a donkey driver, meaning, an owner of donkeys. [This person’s] profession is to transport passengers on his donkeys from place to place, while he himself walks on foot before his donkeys, leading them…
Sulam on Zohar, Introduction 85:9
Explanation: When the Messiah was revealed to them and came
to the academy of Rabbi Shimon
, all the colleagues arose, and Rabbi Shimon arose to that same level until
“his light was ascending to the height of the firmament.”
This indicates that Rabbi Shimon attained that light of the ten firmaments which are lacking due to the sealed gate of
Malkhut
of
Malkhut
. This is the meaning of the statement:
“And his light was ascending to the height of the firmament,”
which is the mystical meaning of the light of
yeḥida
.
Sulam on Zohar, Introduction 58:2
[Rabbi Ḥiyya] then says:
“For everything that the eye covets will wither in you.”
On account of the sin of the first man, all the souls, which encompass all the souls in the world, were detached from him and were taken captive to the
kelippot
. Through his repentance, Adam the first [man] rectified only his own individual [soul], and even that not completely. After him, the souls are distilled each generation through repentance and good deeds until the completion of the rectification…
Sulam on Zohar, Introduction 49:3
Thus [the
Zohar
] says:
“All the dogs would hide from it and would not come out.”
The
kelippa
[deriving from] receiving for oneself is called “a dog,” as the
Zohar
states on the verse: “The horseleech has two daughters: ‘Give, give’ [
hav
;
hav
]” (Proverbs 30:15), [which means] they howl like dogs, saying “give [
hav
] us the wealth of this world, and give [
hav
] us the wealth of the World to Come.” This is the strongest
kelippa
, and its grip is strongest opposite the light of
yeḥida
…
Sulam on Zohar, Introduction 96:8
You will see there that
yeḥida
[and]
ḥaya
have no vessels. Only
nefesh
,
ruaḥ
, and
neshama
have the vessels
Bina
and [
Ze’er Anpin
] and
Nukba
. Even when we explicitly state “vessel of
Keter
,” the reference is to
Bina
and [
Ze’er Anpin
] and
Nukba
of
Keter
. Now, the
Bina
and [
Ze’er Anpin
] and
Nukba
are divided into ten
sefirot
through the rectification of lines: The three lines of
Bina
are
Ḥokhma
,
Bina
, and
Da’at
…
Sulam on Zohar, Introduction 237:8
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ראו גם
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Nefesh (Kabbalah)
Sefira (Kabbalah)
Gulgalta (Kabbalah)
Gulgalta and eyes (Kabbalah)
Ḥaya (Kabbalah)
Yeḥida (Kabbalah)
Neshama (Kabbalah)
Shiur Koma (Kabbalah)
Ruaḥ (Kabbalah)
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