Need help understanding Kabbalah

[BiancaFreire]

Hi, first of all I would like to apologize for the length of this post, but my questions are many and I couldn't make it shorter. I would appreciate if someone could answer these questions I have regarding kabbalah. The books I have already studied on the subject are the Sefer Yetzirah, parts of the Zohar, Sefer Raziel, Chicken Qabalah, 777 and other Qabalistic writings of Aleister Crowley, bits of Qabalah Qliphoth and Goetic Magic, The Kabbalah Unveiled, Secret Teachings of All Ages and numerous internet sites but in respect to the principles I find that none have made it lucid enough. The only one that is lucid on the subject is Lon Milo Duquette but he doesn't cover enough ground to give one a full understanding of Kabbalah. Wikipedia is very extensive but not descriptive enough. I have also been brave enough to ask some of these questions on judaism.stackexchange.com but the people there just won't answer kabbalah related questions properly. I think it's necessary to give the average joe a definition of Kabbalah that's not so confusing and esoteric. So here goes my questions:

Where can I find the primary texts of Kabbalah for cheap or free as documented on this Wikipedia page?:

https://en.wikipedia.org/wiki/Kabbalah:_Primary_texts

I would ultimately like to have them as a physical copy but I may have to settle for an online version.

As for the Hekhalot literature, it is nowhere to be found on the internet and on amazon it is too expensive.

The sefer yetzirah and the bahir both with commentaries and translation by Aryeh Kaplan are affordable on amazon so I need no help there.

Sepher raziel too can be found on amazon and is affordable. Is this one ok?:

https://www.amazon.co.uk/Book-Raziel-Se ... nni+grippo

Zohar.com used to let you read the Zohar for free online but this has changed and you need an account and the ones on amazon come in a set of about 23 volumes costing hundreds of pounds. Isn't there one which comes just in one book? Is it really that long?

Pardes rimonim again comes in volumes and is too expensive. Is there a cheap one?

And as for Etz Hayim and the Eight gates I cannot find anywhere.

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Please define the following kabbalistic terms:

Sephira
The way I understand this is that they are attributes of God much like I have personality attributes such as empathy or anger and thus are concepts which do not have physical form. But I am not sure how these concepts can be an emanation which has a physical dimension in the metaphysical planes. I imagine them to be like gravity or magnetism. They cannot be sensed by the effects can be observed. Please define.

Partzuf
As I understand this a partzuf is where the sephirot are combined in an anthropomorphic persona. So when the divine wishes to reveal himself he does so by appearing in human form and when this is the case that human form is known as a Partzuf. What leads me to believe this is Knorr Von Rosenroth's Kabbalah Denudata in which he provides a commentary of the Zohar which describes Arich Anpin and Zeir Anpin in detail such as their hair and nose, facial features etc.
Is each Partzuf a separate consciousness? Am I right?

Kelipah/Qlipah
I conceive these as exactly the same as the Sephirot in that they are principles such as lack of empathy and evil. I also hear they can be likened to waste products that are formed when a sephira is out of balance. Once again to me I understand them to be like gravity or magnetism, invisible to the senses but their effects can be observed.

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Could someone also describe the difference between the tree of life before and after the fall?

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My next question is on the Seder Hishtalshelus which I have only been able to find on wikipedia and inner.org. Ultimately I would like a book that describes it plainly, but I have not found such. Here is my understanding (and my questions) about such:

Seder Hishtalshelus

The Upper Unity

Ohr Ein Sof

Atzmut: Ok, so this is G-d in his essence much like the constituent of a human is cells. At this point there was no desire to create or interact from the Ein Sof.

Yachid: refers to the fact that Ein Sof has concealed within him Ohr which at this stage will go nowhere.

Echad: G-d perceives that he has the creative potential (ohr) within him and desires to shine it on others before anything was created.

Sha’ashuim Atzmi’im: This is where G-d perceives he has creative potential and delights in it. This sounds mighty similiar to Echad. Have I got something wrong?

Aliyat Haratzon: So this is where it gets tricky for me. Apparently this stage is where G-d takes counsel with the souls of Israel about their creation. Two questions arise here: How could G-d take counsel with something that does not exist yet and why would he do this?

Ana Emloch: This is G-d's desire to rule what he will create.

Ein Sof: I am not sure how this is a stage. I thought this was the kabbalistic term for God?

Kadmon: The way I understand this is that God formulates in his mind a masterplan for creation. According to inner.org this was expressed by Rela Shearim which in the Sefer Yetzirah was a sphere which he arranges all of the Hebrew letters on and can turn for either good or evil. Rela Shearim are the 231 possible two (non-identical) letter combinations generated by the 22 letters of the Hebrew alphabet. Interesting point here: on one commentary to the Sefer Yetzirah there are in fact 242 combinations. Who's got it wrong?

Avir Kadmon: What I have read of this is that in order to create a place in which the worlds could exist god folded his primordial garment to make room. I don't know really what is referred to here as a garment and this sounds similiar to the tzimtzum which hadn't yet happened.

Adam Kadma'ah Stima'ah: On inner.org it claims there is a sphere of lower brillance on which g-d arranged ten rings on. What is the point of this?

Sod Ha'Tzimtzum

Tzimtzum: I think with this stage I'm ok. This is where Ein Sof contracted himself to make room for creation. This created a Khalal (Vacuum).

Reshimu: Once again I think I understand this. This is the residual impression left by the tzimtzum in the khalal. Just a word on the Khalal itself am I supposed to conceive these as a hollowed out sphere?

Kav: This is a ray of light which fills the Khalal. From it emanate the rest of the phenomena from outwards inwards becoming denser as they go.

Please define the following terms:
Ratzon Kadum
Adam Kadmon
Orot Ozen-Chotem-Peh

Concerning Adam Kadmon I cannot see how a human figure can also be a world at the same time. I know that Orot Ozen-Chotem-Peh is a reference to lights that come out of his eyes and nose etc. Is it a partzuf? Can someone please define it, the wikipedia article makes no sense.

Akudim, Nekudim, Berudim: Am I to view these as worlds with spatial dimensions as if they were realms? Why are they not part of the traditional four worlds?

Akudim: The world of Akudim is formed of the vapor that emanates from the "mouth" of Adam Kadmon. I understand that in this world the ten lights from Adam Kadmon go into in one vessel but cannot settle so return to there source back and forth. What is the point of this? Why would god make a mistake like this?

Nekudim: In the world of Nekudim, light emanates metaphorically out of the "eyes" of Adam Kadmon (AK), and descends to encompass AK from "naval" to "feet." In this world all of the lights enter forcefully into a vessel each. Each light is isolated from one another. The lights break the vessels one by one.

Berudim: The world of Berudim is formed from the lights that emanate metaphorically from the "forehead" of Adam Kadmon. I really do not understand what it means.

The Lower Unity

Keter of Atzilut

Atik Yomin: Whenever I look this up on wikipedia it redirects to a page called Ancient of Days describing it to an aramaic term used in both The Book of Daniel and The Zohar. Atik Yomin is the inner partzuf of Keter, synonymous with Divine Delight, that enclothes within and motivates Arich Anpin, the outer partzuf of Keter, synonymous with Divine Will. What does it mean by enclothe?

Arich Anpin: is the lower partzuf of Keter. I take it when it says lower it is either referring to spatial dimensions or metaphorically. Kabbalah Denudata describes both Arich Anpin and Zeir Anpin (Macroprosopus and Microprosopus) as having human attributes such as a brain, a skull, hair and a beard. This indicates to me that he exists spatially which is in contradiction with the doctrine that he is a being without form. Why is there several partzufim if Judaism is monotheistic? Can someone please define Arich Anpin?

Can someone also define the following:
Reisha D'lo Ityada
Reisha D'Ayin
Reisha D'Arich

Gulgalta: I understand this to be the skull of Arich Anpin. Am I right?
Mocha Stima'ah: Can someone please define?
Dikna: This is the beard of Arich Anpin which is divided into thirteen parts. It contracts the light of Arich Anpin through 13 channels which correspond to the thirteen attributes of mercy. Can someone explain this to me?

Atzilut

In respect to the following, I think I'll understand these once I understand what a partzufim is.
Abba
Imma
Abba Ila'ah
Imma Ila'ah
Yisrael Sabba
Tevunah
Zeir Anpin
Nukvah D'Ze'ir Anpin
Leah
Rachel

Here's something interesting that wikipedia says: "The 10 sephirot shine in each of the Four Worlds, the last sephirah Malkuth ("Kingship") of a World becoming the first sephirah Keter ("Crown") of the next Realm. Malkuth of Atzilut, called "God's speech", is the general source of independent Creation."
I think I get this, however would appreciate an elaboration.

In respect to the following, this is just the four worlds of Kabbalah. The only understanding I can give on the subject is what was related to me in the Chicken Qabalah. He likens it to the manifestion of chairs Here is my notes:
Atziluth is where the male and female aspect of the deity are still united in pure bliss. It is where the desire impulse of the supreme deity projects the universal qualities of the rest. Briah is where an archangel would conceive of the general concept of chairs. This concept of a chair would be sent down to Yetzirah where angels would design it before it finally takes shape in Assiah. The four worlds are like looking at the sun with three pairs of glasses on. Taking off a pair a time is like looking at the different worlds.


Beriah

Olam Ha'Beriah

Yetzirah

Olam Ha'Yetzirah

Asiyah

Olam Ha'Assiah

Asiyah Gashmit

Asiyah Gashmit

Just one more question, where does the seven heavens of judaism fit into this? And the creation of hell and the abyss etc?
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Levels of the soul

The Nephesh
The Nephesh is that primitive level of consciousness that we share with the animal kingdom-our instincts, our primitive appetites, emotions and sex drive, our survival mechanisms. This may be the same as the Freudian Id.

The Ruach
The Ruach is essentially the intellect. Ruach consumes your full attention causing you to think about life rather than live it seek understanding rather than enlightenment comprehension rather than bliss.

The Neshamah
Is the part of the soul that is awareness transcendant of intellect; intuition.

The Chiah
Is Life-Force itself. It is our true identity.

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

Ruach HaKodesh
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
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.

Have I got these right? I would appreciate it if someone could elaborate on them.

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What are the fifty gates of intelligence?
 
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My final question relates to Manly P Hall's section on kabbalah which can be found at this url:

http://www.sacred-texts.com/eso/sta/sta28.htm

My first question regarding this is that the emanations of the tree of life seem to be repeated in each of the worlds. What is the purpose of this?

Secondly take for example the following phrases he uses:

"From A 10 came B 1, the Second Crown; it is called Metatron, the Angel of the Presence."
"From B 10 came C 1, the Third Crown; the Hierarchy is the Cherubim, Chaioth Ha Kadosh, the Holy Animals."

I envisage Metatron or the Cherubim as beings not emanations. Can someone please address whether this is a description of their birth into the universe and if not then what does it describe?

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I would appreciate a title of a book or cheap course which answers the questions I have, but I somehow doubt such a book exists because of the such sparse info on the web.

[Desecrated]

As for the Hekhalot literature, it is nowhere to be found on the internet and on amazon it is too expensive.

It's not translated yet.

The sefer yetzirah and the bahir both with commentaries and translation by Aryeh Kaplan are affordable on amazon so I need no help there.

Good choice.

Sepher raziel too can be found on amazon and is affordable. Is this one ok?:

https://www.amazon.co.uk/Book-Raziel-Se ... nni+grippo

Yes, that is the recommended version.

Zohar.com used to let you read the Zohar for free online but this has changed and you need an account and the ones on amazon come in a set of about 23 volumes costing hundreds of pounds. Isn't there one which comes just in one book? Is it really that long?

There is no complete english translation of the books so far. Daniel C. Matt is working on a 12 volume abridged version, so that will probably be the closest to ever reading it in english, but it will miss some of the texts.
Midrash ha-Ne’lam, Matnitin, Tosefta, Sitrei Torah, and Heikhalot might be included.

But if you are that interested in Kabbalah, I really recommend learning hebrew. It takes 3-4 years and it really is required to truly understand it. Otherwise you're just going to continue reading copies of manuscripts, of translations of copies.
It's a waste of time and money.

[BiancaFreire]

There is no complete english translation of the books so far. Daniel C. Matt is working on a 12 volume abridged version, so that will probably be the closest to ever reading it in english, but it will miss some of the texts.
Midrash ha-Ne’lam, Matnitin, Tosefta, Sitrei Torah, and Heikhalot might be included.

But if you are that interested in Kabbalah, I really recommend learning hebrew. It takes 3-4 years and it really is required to truly understand it. Otherwise you're just going to continue reading copies of manuscripts, of translations of copies.
It's a waste of time and money.

Thanks for the info.
I have given some serious thought to learning Hebrew but at the moment I would really be unable to fund lessons which are about 30 pounds an hour so I sought out some free lessons and some synagogues do such (I assume they're free).
What would be the purpose of learning Hebrew? I understand that it needs to be learned for the literal kabbalah which is why I seek to learn it. What other benefits are there in kabbalistic study? Also I hear that the Zohar was written in Aramaic, which I am not willing to learn as a language.

[Napoli]

You can try taking Kabbalah courses online or in physical institutions. There are plenty of them out there. However, you have to sift through them to find the course that will fulfill your requirements. Many of them I know are focused on the religious aspect of Judaism. I have also come across some of occult courses online, that delves into Kabbalistic knowledge up to the intermediate level.

[BiancaFreire]

You can try taking Kabbalah courses online or in physical institutions. There are plenty of them out there. However, you have to sift through them to find the course that will fulfill your requirements. Many of them I know are focused on the religious aspect of Judaism. I have also come across some of occult courses online, that delves into Kabbalistic knowledge up to the intermediate level.

Can't seem to find anything that fulfils my requirements. What would you suggest? Thanks anyway.

[Napoli]

You can try taking Kabbalah courses online or in physical institutions. There are plenty of them out there. However, you have to sift through them to find the course that will fulfill your requirements. Many of them I know are focused on the religious aspect of Judaism. I have also come across some of occult courses online, that delves into Kabbalistic knowledge up to the intermediate level.

Can't seem to find anything that fulfils my requirements. What would you suggest? Thanks anyway.

I enjoyed the lectures of Anthony Kosinec on www.kabbalah.info and their YouTube channel. I actually started a free course with them but they seemed to be indirectly promoting radical Jewish views. Then I stopped. Nonetheless, I enjoyed Kosinec's lectures.

The course titled, Witchcraft IV: The Temple of High Witchcraft, on www.templeofwitchcraft.org, which aims to teach High Magic drawing from the influences of Hermetic Kabbalah. It is an advanced course though. You can also check out the course's reading list on their site.

[Desecrated]

What would be the purpose of learning Hebrew? I understand that it needs to be learned for the literal kabbalah which is why I seek to learn it. What other benefits are there in kabbalistic study? Also I hear that the Zohar was written in Aramaic, which I am not willing to learn as a language.

"Paronomasia, is a form of word play that deliberately exploits an ambiguity between similar-sounding words for humorous or rhetorical effect. Such ambiguity may arise from the intentional misuse of homophonical, homographical, homonymic, polysemic, metonymic, or metaphorical language."

"Two silk worms had a race. They ended up in a tie."

Kabbalah is full of things like that, and if you just read the translation like the one Michael Berg has made, it loses all of it's humor, and very often also misses the underlying message. With the occult; you always have to read between the lines. Which is really hard to do in another language.

The original zohar was written in Aramaic, but the commentary and modern versions are often in hebrew. Ezra Glinter Says this about it:

"the Zohar is intentionally obscure. Its language is full of neologisms, linguistic borrowings, occasional grammatical mistakes, and inspired wordplay on rabbinic and biblical passages. Its ideas are often paradoxical and contradictory, referring to esoteric concepts that are never fully spelled out. "

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About trying to learn it: Have you tried looking in your local library? They sometimes have audio courses that one can borrow for free.
But youtube is always a good start. If you haven't heard the aleph bet song, you are missing out on life.