Explains the following questions: If Hitlabshut Ohr Elyonis Ohr Hozer at the level of Hochma, will all Eser Sefirot be at the level of Hochma? If it is in the level of. Then the Masach de Guf was renewed with a new Aviut, raising a new Koma of Eser Sefirot in Rosh, Toch, Sof. This new Koma is considered a new Partzuf, the. This is what I have troubled to do in this interpretation, to explain the Eser Sefirot, as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of.
|Published (Last):||22 September 2011|
|PDF File Size:||20.76 Mb|
|ePub File Size:||8.10 Mb|
|Price:||Free* [*Free Regsitration Required]|
This means that they are already contained in Him and are therefore not an innovation. This is a new Tzura that is not at all in His Atzmutfor whom would He receive from?
It is considered that it clothes sefirkt its new Orot. That is because the Ohr and everything contained in the Ohrall the pleasant sensations and conceptions in the world extend existence from existence.
Firstyou must know that when dealing with spiritual matters that have no concern with time, space and motion, and moreover when dealing with Godliness, we do not have the words by which to express and contemplate. It is also explained that the will to enjoy that is contained in His Ohr is also the measure of the Gadlut of the Ohr. Although only Behina Dalet was restricted, the Ohr left the first three Behinot as well.
It has already been explained that a corporeal essence becomes separated and divided by the force of motion and remoteness of location. Now you see that any Ohr that expands from Him, instantly consists of two features: Thus, because the potential will to receive is incorporated immediately in the Ohr of the Hitpashtutthe Ohr is compelled to bring the wser to the actual. We must thoroughly understand what the Rav has written above Part 6, items 11, 12that the Tzimtzum and Parsa are two separate matters.
For example, the term Hochma is regarded as different from the term sweetness. We must also ask: It extends by the Histalkut of esr Ohr during the Tzimtzum see item 5for it is the fifth operation.
Because she is untainted by the will to receive for herself, she is no longer afraid to look upon her face, and thus reveals the complete perfection of the creature. With the renewal of secirot Aviutthe Behinat from above downward in them immediately becomes apparent in the Reshimotmeaning the Aviut de Guf that they have already used before the ascent.
The fourth operation, which is the two Upper Reshimot Zachar and Nekevaextends by the force of the concealment of the Behina because of the Hizdakchut in each and every Partzuf.
This is because it is not in Shinui Tzura from the Ohr Elyon. The second is the Hitabut thickening and the Shinui Tzura in her, acquired by the intensification of the Ratzon. It is also impossible to exterminate the object in the wisdom that is related to that inferior expression.
The exit of Bina and ZON outside the degree in all the degrees. They contain the same three above Behinotwhich are a complete Rosh in and of themselves. Their exit from the Rosh. These words require explaining: They have taken the names of the branches in this world, where each name is self-explanatory, as though pointing to its Upper Shoresh in the system of the Upper Worlds.
Thus the Tzura of the will to receive would be corrected and return to the Tzura of bestowal, and that would bring her to Hishtavut Tzura with the Maatzil. This is an unbreakable law that abides between every branch and its Shoresh.
Bnei Baruch – World Center for Kabbalah Studies – Talmud Eser Sefirot Index
Hizdakchut of the Masach. After the Tzimtzum and the Masach that was placed on the will to receive, it became unfit to be a vessel for reception. The ten operations that were made for the emanation of Partzuf Galgalta de AK through cause and consequence have already been explained item 1. Her intention was that by so doing, the Olamot would emanate and be created down to Olam ha Zeh. The fifth operation is two kinds of Zivugim in the Masach de Rosh. Cause and Consequence We shall now explain the order of all the operations made in the Olamot through cause and consequence thus far, meaning how every esrr is necessarily generated in all its conditions by its original cause.
It is considered to have come out with its own name and authority, by which she became exactly like a corporeal essence that some part departed from and moved taomud to a different place.
Besides the above there is yet another special Tikun in Parsa: They will not understand the true meaning of even a single word, for each word is a branch talnud relates to its Shoresh. The reason is that here there are but four Behinot of Aviut in the Masach: However, because she increased her Ratzon and drew more Shefa than the measure of her Hitpashtut in Ein Sofshe thus acquired Shinui Tzura and grew a little more Av than the Ohr.
For that reason it is against our nature and hated by us. Because the will to receive is not in our root, we feel shame and intolerance in it.
The issue of the Tzimtzum explains how an incomplete operation came about from a perfect operator. There are two different things that you will find that this poor fellow felt regarding these wonderful gifts from the rich: His operations did not come to be by many thoughts as is our way.
It therefore follows that Ohr Ein Sof that expanded from His Atzmut contains the entire reality before us through the end of the future correction.
Talmud Eser Sefirot
It extends from the Masach eder Malchut of the Rosh. Our entire vocabulary is taken from sensations of imaginary senses. This great task of turning the form of reception into the form of bestowal can only be conceived in this world. But finally the KlipotSitra Achra and the wicked,hang down and appear because of it, which severs them entirely from the life of lives.
The will to receive is the first Tzura of every essence. They said that there is talmus great flaw in free gifts, namely the shame that encounters every receiver of a free gift. Sefigot sixth operation, which is the renewal of the Aviut in the Masach and the Reshimotextends by their unification in the Masach of the Roshuntil they operate together with it in the Zivug de Hakaa on the Ohr Elyon. Hochmawhich is the force that has not actually appeared, is implied by the smallest among the Otiotnamely the Yod.
The distance between them is as the sefigot of the difference of form between them. Conversely, the measure of the Ohr Makif depends on the Zakut of the Kelim.