Divinity of human beings. I have heard that this is a subject brought up concerning converts to Judaism. They ask if the convert thinks that Jesus was divine. If they answer "Yes," this is supposed to imply that they are not worthy converts.
That seems to be not the issue. See Avraham Abulafia and Professor Moshe Idel's academic treatment of his philosophy. The issue seems to be more along these lines, "Is one is allowed to worship any human being even if they are divine?" And the answer there is "No."
Sanhedrin 62.
According to Isaac Luria any soul from Emanation of the side of holiness is Divine.
אלקות.
Divinity of human beings.
This is something you find a lot by Isaac Luria.
That seems to be not the issue. See Avraham Abulafia and Professor Moshe Idel's academic treatment of his philosophy. The issue seems to be more along these lines, "Is one is allowed to worship any human being even if they are divine?" And the answer there is "No."
Sanhedrin 62.
According to Isaac Luria any soul from Emanation of the side of holiness is Divine.
אלקות.
Divinity of human beings.
This is something you find a lot by Isaac Luria.
The entire Shaar HaGilgulim שער הגלגולים is devoted to the discussion the Ari had with Reb Chaim Vital about how important his soul is. It goes into great detail about the root of different souls and their source and in what spiritual world they are embedded in.
The whole subject really depends on knowledge of the book the Tree of Life of Isaac Luria.
The basic idea is that you have got four worlds, Emanation, Creation, Formation and the Physical world. And each soul is from some place in one of these worlds. And there souls from realms of the Tree of Knowledge of Good and Evil, which are mixtures of good and evil.
And there are four would of evil. And there are souls from those worlds.
I recommend learning the tree of Life of the Ari and then the Shaar Hagilgulim to get a basic idea of what this is all about.
And this is not something that the Gra would disagree with. The Gra not just has a commentary on Sifra Deztniuta of the Zohar, but goes clearly with the system of the Ari.
Appendix: Emanation is Divine. That means the Divine light which entered into the Empty space came don undifferentiated until it reached the floor of Emanation. That is stated openly in the Zohar and the Ari. So anything lower than Emanation is not Divine.
It can happen that souls of evil get mixed up in the soul of a righteous person and visa versa.
Saying over your good desires to God in fact creates a kind of small soul that goes around in the world until it accomplishes that good desire. It might even enter into a bad person and cause him to think thought so repentance.
The whole subject really depends on knowledge of the book the Tree of Life of Isaac Luria.
The basic idea is that you have got four worlds, Emanation, Creation, Formation and the Physical world. And each soul is from some place in one of these worlds. And there souls from realms of the Tree of Knowledge of Good and Evil, which are mixtures of good and evil.
And there are four would of evil. And there are souls from those worlds.
I recommend learning the tree of Life of the Ari and then the Shaar Hagilgulim to get a basic idea of what this is all about.
And this is not something that the Gra would disagree with. The Gra not just has a commentary on Sifra Deztniuta of the Zohar, but goes clearly with the system of the Ari.
Appendix: Emanation is Divine. That means the Divine light which entered into the Empty space came don undifferentiated until it reached the floor of Emanation. That is stated openly in the Zohar and the Ari. So anything lower than Emanation is not Divine.
It can happen that souls of evil get mixed up in the soul of a righteous person and visa versa.
Saying over your good desires to God in fact creates a kind of small soul that goes around in the world until it accomplishes that good desire. It might even enter into a bad person and cause him to think thought so repentance.
