Igulim (עיגולים) — the "circles," the encompassing divine light

Core definition

Igulim ("circles") is the Kabbalistic image of divine light as a circle — no up and down, no division, no parts — in contrast to yosher ("uprightness," the straight-line form), in which the light descends in ordered levels: head, body, foot; up and down. The circle is the form of sovev kol almin (encompassing all worlds): like a round thing it has no beginning or end, no higher or lower; the straight line is the form of memale kol almin (filling all worlds), clothed within the worlds with division per recipient [31680/maamar_016 :: p.קנ].

How the Rebbeim develop it

The root of igulim and yosher. A maamar on the Table and the ofanim gives the root of the distinction: "the aspect of the essence of the light of malchus of the Infinite as it is before the tzimtzum — this is the root of the igulim; and the aspect of the letters of the reshimu (impression) and the revelation of the kav (line) after the tzimtzum is the root of the aspect of yosher." Because igulim is "the aspect of the Infinite Light before the tzimtzum, which is not in the realm of the worlds" — only in the category of relation to them, not as their source — "it is only in the aspect of encompassing the worlds (after the tzimtzum), and this is the concept of the great circle before the kav, which encompasses the kav from the center of all levels to their end." And "this aspect of the makif also creates the worlds and enlivens the worlds — as written in Sefer Shel Beinonim (Tanya), chapter 2: that the main creator and enlivener is the Infinite Light that is sovev kol almin — except that it creates them all in one equality, without any division and not in the aspect of up and down — for since it is not in the aspect of settling, automatically there is in this no division and no up and down." Hence the conclusion: "the aspect of igulim is far above the aspect of yosher" [31680/maamar_016 :: pp.קמט–קנו].

Serafim and ofanim. The same maamar applies the distinction to the angels: "the serafim are the aspect of yosher and the ofanim of igulim" — the serafim, of human form, are memale; the ofanim, circles, are sovev. Memale is therefore called by the name "man" — "and upon the throne, as the likeness of the appearance of a man" — because the form of man comes "in the aspect of much division of different levels, in the aspect of up and down — head, body, foot" [31680/maamar_016 :: pp.קמט–קנו].

The vessels of Tohu are igulim. Another maamar notes that "the vessels of Tohu are the aspect of igulim and the vessels of tikkun the aspect of yosher" — Tohu's lights are great, all-equal, without the division and settling of vessels-in-order. The human analogy: "the child's comprehension, which is in the aspect of igulim and cannot receive a foreign thing" — the infant's mind is a round, undivided whole that admits nothing alien; so too Tohu cannot receive what is not of its own essence [31651/maamar_002 :: pp.רמה–רמו].

Sea and earth. In the books of Kabbalah, "sea and earth are the aspect of igulim and yosher: the sea is the aspect of malchus of igulim, and the earth is the aspect of malchus of yosher." Hence "the waters of the sea encompass and surround the earth"; the heavens too "are from the aspect of igulim," and "the firmament too is in the aspect of igulim, and therefore it is round, and there is no division in it at all — only one simple essence" (its division into 360 degrees is only "according to the sun's nearness and distance"). Likewise the elements — fire, wind, water — "are in the aspect of igulim," drawn from the igulim; "unlike the earth, which is in the aspect of the form of man." And yet the earth, though lower, has what the heavens lack: "the earth is yosher: divided, varied," and "uniquely possessing the power of growth — creating something new from nothing, boundlessly — whereas the heavenly hosts are renewed daily but never innovated" [31651/maamar_002 :: p.רנא].

Key distinctions

1. Igulim vs. yosher — the circle (encompassing, no division, no up/down) versus the line (clothed within, division, up and down); the light before the tzimtzum versus the light of the kav after the tzimtzum [31680/maamar_016 :: pp.קמט–קנו]. 2. Sovev vs. memale — sovev kol almin is igulim (creates all in one equality); memale kol almin is yosher (the form of man, division per recipient) [31680/maamar_016 :: p.קנו]. 3. Vessels of Tohu vs. vessels of Tikkun — Tohu's vessels are igulim (undivided, admitting no foreign thing); Tikkun's are yosher (ordered settling of lights in vessels) [31651/maamar_002 :: pp.רמה–רמו]. 4. Sea vs. earth — malchus of igulim versus malchus of yosher; the encompassing sea versus the divided, growing earth — and it is the earth, yosher's realm, that can innovate something new from nothing [31651/maamar_002 :: p.רנא].

Related concepts

Sources