{
"title": "The Beginning of Wisdom",
"language": "en",
"versionTitle": "merged",
"versionSource": "https://www.sefaria.org/The_Beginning_of_Wisdom",
"text": {
"Introduction": [],
"": [
[
"(The matter of the Sefirot, the conducts and their names)
1. [Our sages, of blessed memory, stated, “Before the creation of the world there was Him and His Name alone.” This Name HaShem-יהו\"ה is the name of His Essential Self (Atzmut) and is called Shem HaEtzem-the Name of the Essential Self. Therefore, just as He is unknowable to any being other than Himself, so is His Essential Name unknowable.] Therefore, since HaShem-יהו\"ה, blessed is He, is beyond the limitations of space and time or any other limitations, Kabbalah refers to Him as Ein Sof – The Unlimited One, blessed is He. As He is Unlimited and Boundless, so is the power of His will.",
"2. Since HaShem-יהו\"ה is Unlimited, it therefore is impossible for a limited human being to know Him through His own limited intellect, and thus, all his musings will be no more than false imaginations. It therefore is prohibited to contemplate HaShem’s-יהו\"ה Essential Self. This matter is widely known. Therefore, everything that will be related here about HaShem-יהו\"ה, only pertains to His will and providence, as manifest in His actions. This general rule applies to all Kabbalah, as stated by Rabbi Moshe Chaim Luzzatto in his book Adir Bamarom, “It is self-evident that any expression regarding the Emanator, Blessed is He, only refers to His actions, rather than His Essential Self.”",
"3. Now, there are ten Sefirot by which HaShem-יהו\"ה, blessed is He, creates and conducts the worlds.
They Are:
1. Keter – Crown,
2. Chochmah – Wisdom,
3. Binah – Understanding,
4. Chessed – Kindness,
5. Gevurah – Might,
6. Tiferet – Beauty,
7. Netzach – Victory,
8. Hod – Majesty,
9. Yesod – Foundation,
10. Malchut – Kingdom.",
"4. The Sefirot are those Divine faculties through which HaShem-יהו\"ה, blessed is He, creates and conduct the worlds.",
"5. HaShem-יהו\"ה governs the world with three general modes of conduct; Pure Kindness – Chessed, Pure Judgment – Din, and the median conduct of Mercy – Rachamim.",
"6. Keter influences great and unbounded kindness and mercy without discerning the merit of the recipient. This is because Keter represents HaShem’s-יהו\"ה ultimate intention in creation, that is, to benefit all, as the Talmud states on the verse, “I will be gracious to whomever I will be gracious,” – even to the unworthy.",
"7. Chochmah too, is free of Judgment, influencing the world with great kindness including the unworthy, but, not to the same extent of Keter.
The quality of Binah is kindness as well, but to a lesser degree. This is because judgments begin to arise in Binah, [as mentioned in the blessing: “Who gives the rooster the understanding (Binah) to discern (Judgment) between day and night,”] – For sometimes, in order to prevent anarchy, HaShem-יהו\"ה exercises judgment upon the world, so that evil, though a necessary component in creation for the purpose of choice, will not be left unchecked. This judgment, in truth, is a kindness to the world. Moreover, kindness may be the motivating factor of severity, as scripture states, “For whom HaShem-יהו\"ה loves, He corrects,” and, “As a man chastens his son, so does HaShem-יהו\"ה your God chasten you.”",
"8. Keter, Chochmah, and Binah are called the first or upper three Sefirot. When any of these are revealed, it is a time of great mercy and goodwill toward the world. They reflect HaShem’s-יהו\"ה ultimate intention in the world, unobstructed by the deeds of man.",
"9. Chesed is pure kindness, though only to the meritorious, as is the reward of the righteous in Gan Eden. Gevurah is pure judgment and retribution to the guilty, as is the punishment of the wicked in Gehenom. Tiferet is the median conduct of mercy, between Chesed and Gevurah, but inclines more toward kindness than judgment.",
"10. Netzach is kindness tempered with judgment; for example, sometimes the righteous suffer in this world for their few errors, to ultimately be rewarded in the coming world – the seemingly negative being ultimately positive.",
"11. Hod is judgment tempered with kindness; for example, sometimes the wicked prosper in this world for their few virtues, to ultimately be destroyed in the coming world, as scripture states, “He pays his enemy up front to destroy him,” – the seemingly positive being ultimately negative. Yesod is the median conduct between Netzach and Hod, tempered by both, but inclining more toward judgment than kindness. The world is generally conducted through this faculty.",
"12. The six Sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod) are collectively called the “System of Justice” in that they are responsive to human deeds, for even Chesed, which is pure kindness, applies only to the meritorious.",
"13. Keter is called Arich Anpin – “Patient,” because it represents unqualified mercy, which will only be fully realized in the coming world. (This gives the righteous the opportunity to acquire greater merit, and the wicked the chance to repent.) The six [above mentioned] Sefirot are called Zeir Anpin – “Short Tempered,” because they represent the qualified system of justice by which the world is presently being conducted.",
"14. Malchut is the medium for Divine Providence through which the kingdom of HaShem-יהו\"ה and His Indwelling Presence – the Shechinah, will be realized and accepted by all. This Sefirah has a dual function; it is a conduit that accepts man’s good deeds and prayers, and responds by transmitting Divine influence upon them.",
"15. The term Sefirot-ספירות means numbers – Mispar -מספר. The matter of sefirot can therefore be applied to many matters. Everything that exists can be divided into ten Sefirot.",
"16. Scripture states: “All the hosts of heaven stand by Him to His right and to His left.” The sages asked, “And are there right and left above? Rather, right is for virtue and left is for guilt.” Therefore, a Sefirah that influences kindness to the worthy is considered to be “right” and one which influences judgment upon the guilty is considered to be “left.”",
"17. A schematic diagram of the Sefirot conveying this matter would therefore appear thus: Keter in the top center position, since it is the root of all. Under it, Chochmah to the right and Binah to the left, since in Binah discernments begin to arise. Under them, Chesed to the Right and Gevurah to the left, with the median conduct of Tiferet centered below. Below them, Netzach to the right and Hod to the left, with the median conduct of Yesod centered below. Under Yesod, in the center, is Malchut which receives from them all.",
"18. This schematic is called the Ten Upright Sefirot – Esser Sefirot D'Yosher.",
"19. There is also a schematic diagram of concentric circles, in which Keter encompasses Chochmah, which in turn encompasses Binah, etc., with Malchut at its center. This diagram is called the Ten Sefirot of Circles – Esser Sefirot D'Iggulim. It conveys principles in the development of the worlds, one from the other, and indicates that the more essential the conduct, the more all-encompassing it is. But, when the subject is the Divine system of conduct, the quality of its various modes and their interrelationships, the scheme of the ten upright Sefirot is used. (The GR\"A states that the circular Sefirot indicate general providence, whereas the upright Sefirot, indicate individual providence.)",
"20. Malchut is more severe than the six Sefirot of Zeir Anpin, which represent the system of justice, for since Malchut is called “Righteous Judgment,” it is more exacting. Only at times, through the merit of mankind, does Malchut join Chesed (Kindness) resulting in Rachamim (Mercy).",
"21. A general conduct which is an expression of judgment, such as Malchut, is considered to be female. This is one reason that Malchut is often called Nukvah (Female).",
"22. Binah is somewhat severe relative to Chochmah, since discernments begin to arise in it. Therefore, it too, is considered to be female. Accordingly, in Kabbalistic terminology, when the judgmental aspect of a particular Sefirah is mentioned, the feminine gender is used. For example, “Arich Anpin and his Female,” refers to Keter, which is the quality of absolute mercy, and the potential judgment dormant in it.
Gevurah and Hod, though they are expressions of judgment, are not generally considered to be female. This is because they are integral components in the reward and punishment of the System of Justice – Zeir Anpin, which is masculine, and do not function independently of it.",
"23. The Sefirot have both revealed and concealed aspects. The revealed is considered to be external, and the concealed is considered to be internal. An example of a concealed aspect is a kindness done in secrecy, in which the kindness or goodness is not recognized, as stated in Proverbs: “Good is a revealed rebuke coming from a hidden love,” and as stated in Talmud, “The recipient of a miracle does not recognize it as such.”",
"24. Sometimes instead of Keter, Daat is enumerated amongst the Sefirot. The GR\"A explained that the inclusion of Keter reflects the inner aspect, while the inclusion of Daat, reflects the external aspect.",
"25. This is because the quality of Keter – “Great Mercy,” is not presently revealed. It will only be fully realized in the coming world. This is indicated by the Divine name “I will be-Ehe”yeh-אהי\"ה,” in the future tense, meaning, “I am destined to be” – after the six thousandth year of Creation. Since the conduct toward the world is preparatory to HaShem’s-יהו\"ה ultimate intent of benefiting all, Keter, though concealed, is its underlying and motivating force, as stated in the Talmud, “Everything that the Merciful One does is for the good.”
For this reason, Keter is only counted in respect to the hidden inner aspect, but regarding the external aspect, Daat is counted instead, since it represents the miniscule revelation of Keter in this world, on a lesser level. It is, therefore, centered under Chochmah (which is free of Judgment) and Binah (in which discernments begin to arise) being a median conduct between them.",
"26. All that is revealed and known to us of Keter is that this world is preparatory to its revelation in the coming world. Accordingly, Keter is the root of all present conducts, since it was HaShem’s-יהו\"ה original intent to reveal Keter through them – “The last deed being first in thought.”",
"27. This explains the above statement that Keter is counted regarding the inner aspect, but regarding the external aspect, Daat is counted instead, and Keter is only considered to be the root. Keter is therefore called Ein – Nothingness and Raysha D'Ein - The Primal Nothingness, because we comprehend almost nothing of it. Accordingly, the GR\"A states that, “revelation begins with Chochmah.” The order of the Sefirot would then be: Chochmah, Binah, Daat, Chesed, etc.",
"28. Thus, since the revealed aspect begins with Chochmah and Binah, they are called Father and Mother – Abba V'Imma, for since discernments begin to arise in Binah, it is considered to be female.",
"29. The Sefirot can therefore be categorized into five general modes of conduct (Partzufim): Arich Anpin - Patient, for Keter,
Abba – Father, for Chochmah,
Imma – Mother, for Binah,
Zeir Anpin - Short Tempered, for the six Sefirot Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod (which collectively constitute the System of Justice) and,
Nukvah – The Female, for Malchut.",
"30. Sometimes the ten Sefirot are categorized as the five kindnesses and the five severities. The five kindnesses are:
Keter,
Chochmah,
Chesed,
Tiferet, (since it inclines toward kindness),
and, Netzach.
The five severities are:
Binah,
Gevurah,
Hod,
Yesod (since it inclines toward judgment),
and Malchut.",
"31. The six Sefirot of Zeir Anpin are called Vav Kitzvot (The Six Extremities), corresponding to the six directions in the world:
Chesed – corresponds to the south,
Gevurah – to the north,
Tiferet – to the east,
Netzach – to up,
Hod – to down,
and Yesod – to the west.",
"32. HaShem-יהו\"ה formed all the limbs and organs of man corresponding to the supernal conducts. Each of man’s limbs hints at a Divine conduct. Since there are ten general Sefirot, so too, in man, there are ten general corresponding parts:
The Head – corresponds to the first three Sefirot:
The Skull and Membrane – to Keter,
The Right Hemisphere of the Brain – to Chochmah,
The Left Hemisphere of the Brain – to Binah,
(The Cerebellum – to Daat)
The Right Arm and Hand – to Chesed,
The Left Arm and Hand – to Gevurah,
The Torso – to Tiferet,
The Right Leg and Foot, to Netzach,
The Left Leg and Foot, to Hod,
The Male Organ (which carries the sign of the Holy Covenant – Brit Kodesh) – To Yesod
and the Glans (Ateret Habrit) – to Malchut.",
"33. Kabbalah sometimes refers to the Sefirot by the names of their corresponding limbs in man. For example, Keter is called Gulgalta – Skull; Chochmah and Binah are called Mochin - The Brains; Chesed is called The Right Arm, etc. Obviously, these names are allegorical. It should not, heaven forbid, enter one’s mind that any image or form exists, for this would certainly be an absolute error, constituting a complete denial of the truth of Torah."
],
[
"(The matter of the six hundred and thirteen (613) limbs and organs of man and their spiritual counterparts, as well as the subject of the Partzufim.)
34. Above, the limbs of man and their spiritual counterparts were categorized in a general way. More specifically, the conducts are further subdivided. Every general Sefirah of Keter contains ten Sefirot, Keter of Keter, Chochmah of Keter, Binah of Keter, etc., until Malchut of Keter. So, also the general Sefirah of Chochmah contains ten Sefirot: Keter of Chochmah, Chochmah of Chochmah, etc. This principle applies to all the Sefirot.",
"35. Each particular Sefirah contains ten further subdivisions: Keter of Keter contains Keter of Keter of Keter, Chochmah of Keter of Keter, Binah of Keter of Keter, etc., until Malchut of Keter of Keter. All the particular Sefirot are subdivided in this manner.",
"36. Man's limbs and organs too, are subdivided corresponding to the subdivisions of their spiritual counterparts.",
"37. The Skull and its Membrane, which correspond to Keter, has ten components corresponding to the ten Sefirot of Keter. Etz Chaim categorizes them as follows:
The Skull – corresponds to Keter of Keter,
The Right Ear – to Chochmah of Keter,
The Left Ear – to Binah of Keter,
(The Forehead – to Daat of Keter),
The Right Eye – to Chesed of Keter,
The Left Eye – to Gevurah of Keter,
The Nose – to Tiferet of Keter,
The Upper Lip – to Netzach of Keter,
The Lower Lip – to Hod of Keter,
The Tongue – to Yesod of Keter,
The Mouth – to Malchut of Keter.
Sefer Yetzirah states that there are seven components in the head. These are called the Seven Gates or Orifices. According to the GR\"A, they correspond to these seven sefirot:
The Right Eye – to Chesed,
The Left Eye – to Netzach,
The Right Ear – to Gevurah,
The Left Ear – to Hod,
The Right Nostril – to Tiferet,
The Left Nostril – to Yesod,
and The Mouth – to Malchut.",
"38. Kabbalah sometimes refers to the subdivisions of Keter by the names of their corresponding parts in the head. For example: Peh – Mouth, refers to Malchut of Keter. This explains why Malchut is sometimes called Peh – Mouth, and sometimes Atara - Glans. The term Peh - Mouth, refers to the particular Sefirah of Malchut of Keter, whereas Atara - Glans, refers to the general Sefirah of Malchut. This principle applies to all the general and particular Sefirot.",
"39. Each Sefirah contains the three general modes of conduct: Pure Kindness, Pure Judgment, and the median conduct of Mercy. For example: the Sefirah of Chesed contains Kindness of Chesed, Judgment of Chesed, and Mercy of Chesed. The Sefirah of Gevurah contains Kindness of Gevurah, Judgment of Gevurah, and Mercy of Gevurah. This principle applies to all the Sefirot.",
"40. Each of man’s limbs contains three components corresponding to these three general modes of conduct:
The Arms – which correspond to Chesed and Gevurah, each contain a hand, forearm, and upper arm.
The Torso – which corresponds to Tiferet, contains the chest, heart area and navel area.
The Legs – which corresponds to Netzach and Hod, each contain a thigh, calf and foot, etc.",
"41. The general modes of conduct as they exist in the Sefirot are sometimes called by the names of their corresponding limbs in man:
The Right Hand – to Kindness of Chesed,
The Right Forearm – to Judgment of Chesed,
The Right Upper Arm – to Mercy of Chesed,
The Left Hand – to Kindness of Gevurah,
The Left Forearm – to Judgment of Gevurah,
The Left Upper Arm – to Mercy of Gevurah,
The Chest – to Kindness of Tiferet,
The Navel Area – to Judgment of Tiferet,
The Heart – to Mercy of Tiferet,
The Right Thigh – to Kindness of Netzach,
The Right Calf – to Judgment of Netzach,
The Right Foot – to Mercy of Netzach,
The Left Thigh – to Kindness of Hod,
The Left Calf – to Judgment of Hod,
The Left Foot – to Mercy of Hod, etc.",
"42. Therefore, when the term Chazeh – Chest, is used in Kabbalistic literature, it refers to Kindness of Tiferet. Taboor – Navel refers to Judgment of Tiferet, Right Hand to Kindness of Chesed, the Left Thigh to Kindness of Hod, etc.",
"43. Although Keter is absolute mercy, it is the root of all subsequent conducts, which are preparatory to it, as stated, “The last deed was first in thought,” and therefore, possesses the potential qualities of Kindness, Judgment, and Mercy. In Keter these are called the Three “Heads” or “Beginnings.”",
"44. These three heads constitute the highest of the ten Sefirot of Keter. They are called Gulgalta - Skull, Moach – Brain, and Avira – Gaseous Membrane; that is, Keter of Keter, Chochmah of Keter, and the median conduct between them.",
"45. They are also called Ohr Kadmon – The Primal Light, Ohr Tzach – The Brilliant Light, and Ohr Metzuchtzach – The Radiant Light. The Zohar sometimes refers to Keter of Keter as Atika Kadisha – The Transcendent Holy One, and to Chochmah of Keter as Chochmah Stima'ah – The Hidden Chochmah, Mocha Stima'ah - The Hidden Brain, or Botzinah D'Kardenuta – The Black Flame. Because Kindness and Judgment are the more essential conducts (Mercy, being a conditioning of the two) sometimes only they are enumerated. Furthermore, sometimes only one head is enumerated, since Judgment too, is ultimately for good.",
"46. The three elements Air, Water, and Fire, correspond to Mercy, Kindness, and Judgment, which are signified by the letters Alef-א, Mem-מ, and Shin-ש.
Alef-א corresponds to Keter (or Daat), Mercy and Air,
Mem-מ to Chochmah, Kindness and Water,
and, Shin-ש to Binah, Judgment and Fire.
Since Alef-א, Mem-מ and Shin-ש are the source of all subsequent conducts, they are called “The Three Mothers.”",
"47. There are a total of six hundred and thirteen (613) conducts, corresponding to the six hundred and thirteen parts in man: Two hundred forty-eight (248) organs and three hundred sixty-five (365) sinews.",
"48. The entire Creation, consisting of both the upper spiritual worlds and the lower worlds, is made up of these six hundred and thirteen (613) components, each of which has its counterpart in man. Man, therefore, is a microcosm of the entire Creation, the sum total of which can be conceived as one great stature.",
"49. Since each part of creation has its special quality, each receives a unique influence from HaShem-יהו\"ה resulting in six hundred and thirteen (613) different influences. These differences do not arise in the Giver, blessed is He, who is unchanging, but rather in the recipients, due to their limitations.",
"50. Accordingly, a conduct that influences the entire Creation is considered to consist of six hundred thirteen (613) components. However, one that only influences a portion of Creation consists of the number of corresponding parts in that portion.",
"51. The six hundred and thirteen (613) components in their entirety are allegorically called “Man (Adam-אדם),” and are considered to be one full stature – Partzuf. Only a conduct that influences all the components of Creation is called by this term.",
"52. There are five general Partzufim, each of which influences the entire Creation:
Keter – Arich Anpin,
Chochmah – Abba,
Binah – Imma,
Zeir Anpin – The System of Justice,
and, Malchut – Nukvah.",
"53. The function of Malchut is to reveal HaShem’s-יהו\"ה kingdom and presence in the world. When this is fulfilled throughout Creation, Malchut is considered to be a complete stature – Partzuf. However, when man's transgressions cause the concealment of HaShem’s-יהו\"ה kingdom from this world, as stated, “I shall surely conceal My countenance on that day,” Malchut cannot be considered to be complete, but is, rather, a lesser aspect. This is comparable to the waxing and waning of the moon.",
"54. The apparent multiplicity of HaShem’s-יהו\"ה influence in the world is the result of the world’s limitations and characteristics, and in no way reflect any limitations in Him. The Divine influence given in them is in accordance with the number of their parts, even though one influence would have been sufficient, as stated in Pirkei Avot that the world could have been created with one utterance. Man too, was created with the number of his organs and sinews corresponding to the multiplicity of worlds, each organ corresponding to one world. Similarly, the soul of man has faculties corresponding to the organs of the body, within which it resides. Because of this correlation of man, his soul, and the worlds, the Sefirot are allegorically called “Man (Adam-אדם).”",
"55. Therefore, due to this correlation, the worlds and conducts are sometimes called by the names of their corresponding organs in man.",
"56. The human soul, too, possesses six hundred and thirteen (613) parts, corresponding to the six hundred thirteen (613) organs.",
"57. So too, the commandments-Mitzvot of the Torah number six hundred and thirteen (613), corresponding to the organs, parts of the soul, worlds, and conducts. When a person fulfills a Mitzvah, he increases sanctity in those organs of his body that correspond to that Mitzvah, which in turn causes a degree of perfection in the corresponding parts of his soul, and Creation. When performed by an individual, only that specific portion of Creation wherein his soul is rooted is affected. However, when performed communally, the Mitzvah affects the entire corresponding part of Creation. Accordingly, when man takes the initiative in performing a Mitzvah, HaShem-יהו\"ה responds in kind, by bestowing blessings through the conduct which corresponds to that Mitzvah. Conversely, the transgression of a Mitzvah causes a blemish in all its corresponding parts.",
"58. Furthermore, all man’s organs, natural characteristics and life stages, such as: Embryonic (Ibur), Infancy (Yenika), Childhood (Katnut), and, Adulthood (Gadlut), etc. hint at great matters in HaShem’s-יהו\"ה conduct. These conducts are called by the names of the stages corresponding to them. Generally, everything that is found in man hints at HaShem’s-יהו\"ה hidden conduct toward Creation. In addition, this principle applies to the passage of time in general.",
"59. An alternate method of enumerating the two hundred and forty-eight (248) conducts, corresponding to the two hundred and forty-eight (248) organs, is given in Etz Chaim: Each of the three modes of conduct; Kindness, Judgment and Mercy, is subdivided to the fourth power as follows:
Three times Three = Nine
Three times Nine = Twenty-Seven
Three times Twenty-Seven = Eighty One
Three times Eighty-One = Two Hundred Forty-Three, the numerical value of the name Avram (אברם).
With the addition of the five inner aspects, (the five Kindnesses) the total equals two hundred and forty-eight; the numerical value of the name Avraham (אברהם)."
],
[
"(The matter of the Divine names and principles pertaining to them)
60. [When our teacher Moshe was about to go down to Egypt to redeem the children of Israel, he asked God, “Now, when I come to the children of Israel and say to them, ‘The God of your forefathers sent me to you,’ and they will ask me, ‘What is His name?’ what should I say to them?” He was asking to know the Essential Name HaShem-יהו\"ה, which is called Shem HaEtzem-the Name of His Essential Self. Since this Name cannot be grasped by any being other than HaShem-יהו\"ה Himself, HaShem-יהו\"ה did not fulfill his request, but instead answered, “I shall be as I shall be – אהי\"ה אשר אהי\"ה.”] In Midrash Rabba, our sages, of blessed memory explained, “HaShem-יהו\"ה said to Moshe, ‘You wish to know My name? [In My relationship to My world] I am called according to my deeds. I may be called El Shaddai-א\"ל שד\"י, Tzvaoth-צבאות, Eloh”im-אלהי\"ם or HaShem-יהו\"ה. When I judge the creatures, I am called Eloh”im-אלהי\"ם, when I battle the wicked, I am called Tzvaoth-צבאות, when I suspend the sins of man, I am called El Shaddai-א\"ל שד\"י and when I have mercy upon My world, I am called HaShem-יהו\"ה.’” In His relationship with His world the name HaShem-יהו\"ה always denotes the quality of mercy, as stated, “HaShem-יהו״ה, HaShem-יהו״ה is a merciful and gracious God.” This is the meaning of “I shall be as I shall be,” that is “I will be called according to my deeds.” (The sages stated that also the names of the angels correspond to their mission, and differ accordingly.)",
"61. Likewise, the names of the Sefirot reflect their specific conduct, and differ accordingly.",
"62. The Ancients, therefore, mention ten unerasable names, corresponding to the vessels of the ten general Sefirot through which HaShem-יהו\"ה relates to his world, as follows:
Keter corresponds to Eheyeh-אהי\"ה
Chochmah to Yah-י\"ה
Binah to HaShem-יהו\"ה with the vowel points of Eloh”im-אלהי\"ם
(Daat to אהו\"ה)
Chesed to El-א\"ל
Gevurah to Eloh”im-אלהי\"ם
Tiferet to HaShem-יהו\"ה
Netzach to HaShem Tzvaoth-יהו\"ה צבאות
Hod to Eloh”im Tzvaoth-אלהי\"ם צבאות
Yesod to Shaddai-שד\"י or El Chai-א\"ל ח\"י
and Malchut to Adonai-אדנ\"י",
"63. In addition, the name HaShem-יהו\"ה also alludes to all ten Sefirot, as follows;
The tip of the Yod-י corresponds to Keter,
The body of the Yod-י to Chochmah
The first Hey-ה to Binah
The Vav-ו to the six Sefirot of Zeir Anpin
and the final Hey-ה to Malchut.",
"64. The Name HaShem-יהו\"ה indicates that He was, is, and will be, and is the source of all being. It also alludes to the manner in which the world is presently conducted. Keter (or Eheyeh), though the underlying and motivating factor in the world, is exceedingly hidden, and will only be revealed in the coming world. For this reason, it is merely hinted at in the Name HaShem-יהו\"ה, by the tip of the Yod-י.",
"65. Eheyeh-אהי״ה represents Keter and Arich Anpin, which is great and unqualified mercy, whereas HaShem-יהו\"ה represents Tiferet and Zeir Anpin, which is the system of justice and qualified mercy. However, Etz Chayim states that Eheyeh-אהי״ה is more severe than the name HaShem-יהו\"ה. That is, since Eheyeh-אהי״ה is presently withheld and will only be revealed in the coming world, the world as it is today, receives greater mercy from the name HaShem-יהו\"ה than from Eheyeh-אהי״ה, which is almost entirely concealed. Its very concealment is its severity.",
"66. There are ten vowels, corresponding to the inner lights of the ten Sefirot. Each Sefirah possesses the name HaShem-יהו\"ה with different vowel points, as follows;
Komatz ( ָ ) for Keter,
Patach ( ַ ) for Chochmah,
Tzeirei ( ֵ ) for Binah,
Segol ( ֶ ) for Chesed
Shvah ( ְ ) for Gevurah
Cholem ( ֹ ) for Tiferet
Chirik ( ִ ) for Netzach
Koobootz ( ֻ ) for Hod
Shoorook ( ּ ) for Yesod
and Malchut without vowels",
"67. The vessel of Daat is (אהו\"ה) which combines the first two letters (א\"ה) of Eheyeh-אהי\"ה and the last two letters (ו\"ה) of HaShem-יהו\"ה. The vowels of the יהו\"ה of Daat which represents its inner light, are in accordance with the pronunciation of each particular letter, as follows;
Cholem for the Yod (יֹ)
Tzeirei for the Hey (הֵ)
Kamatz for the Vav (וָ)
and Tzeirei for the final Hey (הֵ)
The name HaShem-יהו\"ה with these vowel points is called “The Explicit Name” (שם המפורש).",
"68. The Divine names may be expanded by spelling out their individual letters as follows;
Alef (אל\"ף)
Beit (בי\"ת)
Gimmel (גימ\"ל) etc.
The letters Hey (ה) and Vav (ו) each have three possible spellings;
HY-ה\"י
VYV-וי\"ו
HA-ה\"א
VAV-וא\"ו
HH-ה\"ה
VV-ו\"ו
The name HaShem-יהו\"ה may therefore be expanded into several possible spellings depending on the variant spellings of the letters Hey (ה) and Vav (ו).",
"69. There are four general expansions of the name HaShem-יהו\"ה;
The first is יו\"ד ה\"י וי\"ו ה\"י and is expanded with Yods-י. This is the name of A\"V-ע\"ב-72 which is its numerical value.
The second is יו\"ד ה\"י וא\"ו ה\"י and is expanded with Yods-י and an Aleph-א. This is the name of SA”G-ס״ג-63 which is its numerical value.
The third is יו\"ד ה\"א וא\"ו ה\"א and is expanded with Alephs-א. This is the name of MA”H-מ״ה-45 which is its numerical value.
The last is יו\"ד ה\"ה ו\"ו ה\"ה. This is the name of BA”N-ב״ן-52 which is its numerical value. It is called BA”N-ב\"ן though the proper grammatical form would be NA”V-נ\"ב, with the greater value preceding the lesser. This is to avoid the confusion of A”V-ע\"ב with NA”V-נ\"ב.",
"70. The expansions of HaShem-יהו\"ה, (Av-ע״ב-72, Sag-ס״ג-63, Mah-מ״ה-45, and Ban-ב״ן-52) correspond to the five Statures (Partzufim) which are represented by the name HaShem-יהו\"ה;
Av-ע״ב-72 corresponds to Keter and Chochmah, represented by the tip and body of the Yod-י.
Sag-ס״ג-63 corresponds to Binah, represented by the first Hey-ה.
Mah-מ״ה-45 corresponds to the six Sefirot of Zeir Anpin represented by the Vav-ו.
And Ban-ב״ן-52 corresponds to Malchut, represented by the final Hey (ה).",
"71. The letters Yod-י, Aleph-א, and Hey-ה, represent the three modes of conduct; Kindness, Mercy and Judgment.
AV-ע״ב-72 (יו״ד ה״י וי״ו ה״י) represents Keter and Chochmah, because it is filled entirely with Yods (י), and is pure Kindness.
Sag-ס״ג-63 (יו״ד ה״י וא״ו ה״י) is filled with Yods (י) except for the Aleph-א in the Vav-וא״ו. This indicates that it is mostly kindness with a portion of mercy. It therefore represents Binah. The Aleph-א appears in the Vav-וא״ו of Sag-ס״ג-63 because the Vav (ו), as well, represents the quality of mercy.",
"72. Mah-מ״ה-45 (יו״ד ה״א וא״ו ה״א) is merciful and inclines toward kindness (as does the Sefirah of Tiferet) because it is filled entirely with Alephs-א. It therefore corresponds to Zeir Anpin, the qualified system of justice.
Ban-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה) is Judgment. This is because it is filled with Heys-ה and its Vav-ו״ו is empty. It therefore, represents Malchut, which is \"Righteous Judgment\" and may be severe.",
"73. Thus, Av-ע״ב-72 is entirely kindness, Sag-ס״ג-63 is kindness with a degree of mercy, Mah-מ״ה-45 is merciful and leans toward kindness, and Ban-ב״ן-52 is entirely judgment.",
"74. Each of these expansions, Av-ע״ב, Sag-ס״ג, Mah-מ״ה, and Ban-ב״ן may be subdivided as follows; Av-ע״ב of Av-ע״ב, Sag-ס״ג of Av-ע״ב, Mah-מ״ה of Av-ע״ב and Ban-ב״ן of Av-ע״ב etc. This principle applies to all four names.",
"75. These subdivisions may also be further subdivided as follows; Av-ע״ב of Av-ע״ב of Av-ע״ב, Sag-ס״ג of Av-ע״ב of Av-ע״ב, Mah-מ״ה of Av-ע״ב of Av-ע״ב, Ban-ב״ן of Av-ע״ב of Av-ע״ב. This applies to all the subdivisions.",
"76. Torah script is comprised of four elements: Cantillations (Ta’amim), vowels (Nekudot), crownlets (Tagin) and letters (Otiyot), corresponding to Av, Sag, Mah, and Ban as follows;
Av-ע״ב corresponds to Cantillations (Ta’amim)
Sag-ס״ג to Vowels (Nekudot)
Mah-מ״ה to Crownlets (Tagin)
and Ban-ב״ן to Letters (Otiyot)
Sometimes the names Av-ע״ב, Sag-ס״ג, Mah-מ״ה, and Ban-ב״ן are called by these corresponding counterparts.",
"77. As Av-ע״ב, Sag-ס״ג, Mah-מ״ה, and Ban-ב״ן are subdivided, so too are these, as follows; Cantillations of Cantillations, Vowels of Cantillations, Crownlets of Cantillations, and Letters of Cantillations etc. This principle applies to all four elements.",
"78. Sometimes the letters and the crownlets are considered to be one, since they are united as written in the Torah scroll, so that only three elements are enumerated.",
"79. The name Eheyeh-אהי\"ה also has three extensions representing kindness, mercy, and judgment.
The first is filled with Yods-י as follows;
אל\"ף ה\"י יו\"ד ה\"י and represents kindness of Eheyeh-אהי״ה. It is called the name of 161-קס\"א which is its numerical value.
The second is filled with Alephs-א as follows; אל\"ף ה\"א יו\"ד ה\"א and represents mercy of Eheyeh-אהי״ה. It is called the name of 143-קמ\"ג.
The third is filled with Heys-ה as follows;",
"אל\"ף ה\"ה יו\"ד ה\"ה and represents judgment of Eheyeh-אהי״ה. It is called the name of 151(קנ\"א).",
"80. The name Eloh”im-אלהי\"ם also has three extensions representing kindness, mercy, and judgment:
The first is filled with Yods-י as follows;
אל\"ף למ\"ד ה\"י יו\"ד מ\"ם and represents an inclination toward kindness in Eloh”im-אלהי״ם.
The second is filled with Alephs-א as follows;
אל\"ף למ\"ד ה\"א יו\"ד מ\"ם and represents an inclination toward mercy in Eloh”im-אלהי״ם.
The third is filled with Heys as follows;
אל\"ף למ\"ד ה\"ה יו\"ד מ\"ם and represents the total judgment of Eloh”im-אלהי״ם.",
"81. The extended names may be further extended by spelling out each letter of the extension as follows;
HaShem – יהו\"ה
Name of 72-Av – יו\"ד ה\"י וי\"ו ה\"י
Extension of Extension -
יו\"ד וי\"ו דל\"ת, ה\"י יו\"ד, וי\"ו יו\"ד וי\"ו, ה\"י יו\"ד
This principle applies to all the Divine names.",
"82. There is another aspect of the Divine names called Ribuah-squaring, whereby after each consecutive letter the name reverts to its beginning, for example the square of יהו\"ה is:
י
י\"ה
י\"ה\"ו
י\"ה\"ו\"ה
The square of Shaddai-שד\"י is;
ש
שד
שד\"י
This principle applies to all the Divine names and indicates judgment. A squared name reflects the aspect of the “back” (Achorayim-אחוריים).",
"83. The principle of Ribuah-squaring also applies to all the extended names, for example; the squared name of Av-ע״ב-72 is;
יו\"ד
יו\"ד-ה\"י
יו\"ד-ה\"י-וי\"ו
יו\"ד-ה\"י-וי\"ו-ה\"י
84. The letters of the Divine names may also be arranged in all their possible combinations. This is called Tziruf-Combinations (צירוף). To illustrate, the name יה״ו has six possible combinations corresponding to the six Sefirot, as follows:
Chesed corresponds to יו״ה
Gevurah to הו״י
Tiferet to וי״ה
Netzach to יה״ו
Hod to הי״ו
and Yesod to וה״י
This order follows the principle that the more essential quality takes precedence in the order of the letters. Chesed and Netzach, which are in the right column, begin with Yod-י, representing kindness. Gevurah and Hod, which are in the left column, begin with Hey-ה, representing judgment. Tiferet and Yesod, which are in the middle column, begin with Vav-ו, representing mercy. Since Chesed is a higher level of kindness than Netzach, the Vav-ו representing mercy, precedes the Hey-ה, which represents judgment. Netzach, being a lower level, is the reverse. Since Gevurah is more severe in judgment than Hod, the Vav-ו, representing mercy, precedes the Yod-י which represents Kindness. Hod, being less severe, is the reverse. Since Tiferet inclines toward kindness, the Yod-י precedes the Hey-ה. The reverse is true of Yesod.",
"85. A name consisting of four letters would normally have twenty-four possible combinations -צירופים, but since HaShem-יהו\"ה has two like letters, only twelve combinations are possible. Eloh”im-אלהי\"ם, which has five letters, has one hundred and twenty possible combinations. These are called “The one hundred and twenty combinations of Eloh”im” (ק\"כ צירופים דאלהי״ם).",
"86. The general principle of combinations (Tziruf-צירוף) is that the closer the resemblance of the letters to the true configuration of the name, the more they indicate mercy, the more reversed they are, the more judgment.",
"87. The Divine names may also be interwoven. This is called Shiluv-weaving (שילוב) in which the letters of one name are coupled with those of another, in alternating order. For example, the names HaShem-יהו\"ה and Adonai-אדנ\"י may be interwoven as follows;
A.)
יהו״ה אדנ״י = י'א'ה'ד'ו'נ'ה'י or
B.)
אדנ״י יהו״ה = א'י'ד'ה'נ'ו'י'ה
The interweaving of two names indicates that two modes of Divine conduct are acting as one. The first letter of the weaving-Shiluv indicates which conduct is the more essential, to illustrate, in example (A) HaShem-יהו\"ה, which represents mercy, is the more essential, whereas in example (B) Adonai-אדנ\"י, which represents Malchut and judgment is the more essential.",
"88. Just as the letters have numerical values, so do the vowels. The vowels are composed of lines and points. A point, which resembles the letter Yod-י, has the numerical value of ten. A line, which resembles the letter Vav-ו, has the numerical value of six. The numerical values of the vowels are therefore;
Komatz ( ָ ) = 16 – Keter
Patach ( ַ ) = 6 – Chochmah
Tzeirei ( ֵ ) = 20 – Binah
Segol ( ֶ ) = 30 – Chesed
Shvah ( ְ ) = 20 – Gevurah
Cholem ( ֹ ) = 10 – Tiferet
Cheerik ( ִ ) = 10 – Netzach
Koobootz ( ֻ ) = 30 – Hod
Shoorook ( ּ ) = 10 – Yesod
No Vowel – Malchut",
"89. There is a Divine name of seventy-two which is comprised of seventy-two three letter units. These are derived from the intertwining of the letters in three Biblical verses (Exodus 14:19 – 21) each of which contains seventy-two letters. The first letters in each of the seventy-two units are the letters of the first verse in their natural order. The middle letters of each of the units are the letters of the second verse, backwards, and the last letters are the letters of the third verse, again in natural order. This name generally indicates the aspect of kindness. However, in the Kabbalah teachings of the Holy Arizal, when “the name of seventy-two” is mentioned, it usually refers to the extension of HaShem-יהו\"ה that has the numerical value of 72-Av-ע\"ב rather than this name.",
"90. The Divine names reflect HaShem’s-יהו\"ה actions toward the world. When in Scripture, one name is used and another is then introduced in its stead or added to it, this indicates a change of Divine influence toward the world. This comes about either through HaShem’s-יהו\"ה initiative or as a response to man’s deeds. When, for instance, the name Eloh”im-אלהי״ם is used and is then exchanged for HaShem-יהו\"ה, it indicates that the Divine influence changed from Judgment to Mercy.",
"91. HaShem-יהו\"ה influences the world in accordance with its needs and as a response to man’s actions. When man acts meritoriously, HaShem-יהו\"ה responds with kindness and revelation, and if, heaven forbid, man acts otherwise, HaShem-יהו\"ה responds in kind. These different influences result from the needs of the recipients, and in no way indicate a change in the Giver, blessed is He, who is unchanging.",
"92. HaShem-יהו\"ה influences the world in a multitude of ways, each of which has its own specific name. Every word in the Torah is a Divine name, the entire Torah being one great name of HaShem-יהו\"ה.",
"93. Because each name represents a specific Divine action or aspect, it is important to have the proper intentions and concentration when uttering them during prayer. One’s prayers thus become more proper and acceptable before HaShem-יהו\"ה, as stated in Scripture, “I will uplift him, for he knows my name.” All this, of course, is in accordance with the righteousness of the individual and the degree of his understanding of these matters.",
"94. If a Divine conduct is destined to be revealed only in the coming world, the letters of its name are regarded as being hidden. However, if a conduct is presently revealed to a degree, the letters of its name are considered to be partially revealed.",
"95. Each Sefirah has many titles by which it is called, corresponding to the various facets of its conduct.",
"96. Sefer Yetzirah categorizes the letters of the Hebrew alphabet into three categories. The first category is comprised of the letters Aleph-א Mem-מ and Shin-ש. These are called “The three Mothers” and correspond to the first three Sefirot as follows;
Aleph-א corresponds to air, and Keter (or Daat),
Mem-מ corresponds to water, and Chochmah,
Shin-ש corresponds to fire, and Binah.
They also represent the horizontal “pipes” connecting the Sefirot.",
"97. The second category is comprised of the seven double letters;
They represent the vertical “pipes”.
Beit-ב
Gimmel-ג
Dalet-ד
Chaf-כ
Peh-פ
Raish-ר
Tav-ת
These are called the double letters since they can be read hard or soft as indicated by the presence or absence of a Dagesh. Though Reish-ר is not generally written with a Dagesh, it is nonetheless pronounced hard or soft, and although Gimmel-ג and Dalet-ד may possess a Dagesh, their proper pronunciation without the Dagesh has been lost to most people. These seven double letters represent the seven lower Sefirot, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut, and are therefore pronounced hard and soft corresponding to Chesed (Kindness) and Rachamim (Mercy).
The third category of letters consists of the twelve remaining letters, which represent the diagonal “pipes”:
Hey
(ה)
Vav
(ו)
Zayin
(ז)
Chet
(ח)
Tet
(ט)
Yod
(י)
Lamed (ל)
Nun
(נ)
Samech (ס)
Ayin
(ע)
Tzaddik (צ)
Kof
(ק)
The twenty-two letters represent twenty-two primary creative forces that are expressions of the ten Sefirot. ",
"All subsequent conducts and forces arise through combinations of these. There are two hundred and thirty-one possible two letter combinations. These are called “The two hundred and thirty-one Gates.” Two hundred and thirty-one units are in forward order, indicating kindness, and two hundred and thirty-one units are in reverse order, indicating judgment.",
"Todas las conductas y fuerzas posteriores surgen a través de combinaciones de estas letras. Existen doscientas treinta y una posibles combinaciones de dos letras. Estas se llaman \"Las doscientas treinta y una Puertas\". Doscientas treinta y una unidades están en orden ascendente, indicando bondad, y doscientas treinta y una unidades están en orden descendente, indicando juicio.\n"
],
[
"(The matters corresponding to the Sefirot and the interrelationships between them.)
98. There are five general levels of the soul; Nefesh, Ruach, Neshamah, Chaya, and Yechidah. Each of these subdivides into five subsequent levels, as follows; Nefesh of Nefesh, Ruach of Nefesh, Neshama of Nefesh, Chaya of Nefesh, and Yechidah of Nefesh. This principle applies to all five general levels. These five levels correspond to the Sefirot as follows;
Nefesh corresponds to Malchut,
Ruach, to the six Sefirot of Zeir Anpin,
Neshama to Binah,
Chaya to Chochmah,
and Yechidah to Keter.",
"99. Sometimes the Sefirot are called by the names of these corresponding levels of the soul.",
"100. There are many units of seven which correspond to the seven lower Sefirot through which the world is conducted. (The three upper Sefirot being presently concealed);
Chesed corresponds to Wisdom
Gevurah to Wealth,
Tiferet to Offspring,
Netzach to Life,
Hod to Dominion,
Yesod to Peace,
and Malchut to Grace.",
"101. There are seven directions;
South corresponds to Chesed,
North to Gevurah,
East to Tiferet,
Up to Netzach,
Down to Hod,
West to Yesod,
and Center to Malchut.
There are seven heavenly bodies;
The moon corresponds to Chesed
Mars to Gevurah
The Sun to Tiferet
Venus to Netzach
Mercury to Hod
Saturn to Yesod
and Jupiter to Malchut.
There are seven orifices in the head;
The right eye corresponds to Chesed,
The right ear to Gevurah,
The right nostril to Tiferet,
The left eye to Netzach,
The left ear to Hod,
The left nostril to Yesod,
and the mouth to Malchut.
There are seven heavens;
Aravot (ערבות) corresponds to the three upper Sefirot, Keter, Chochmah, and Binah.
Ma'on (מעון) to Chesed,
Mechon (מכון) to Gevurah,
Zevul (זבול) to Tiferet,
Shechakim (שחקים) to Netzach and Hod,
Rakiah (רקיע) to Yesod,
and Veelon (וילון) to Malchut,
There are seven days in the week;
Sunday corresponds to Chesed,
Monday to Gevurah,
Tuesday to Tiferet,
Wednesday to Netzach,
Thursday to Hod,
Friday to Yesod,
and Shabbat to Malchut.
There are seven wildernesses within which the children of Israel sojourned;
The wilderness of Eitam (מדבר איתם) to Chesed,
The wilderness of Shor (מדבר שור) to Gevurah,
The wilderness of Sin (מדבר סין) to Tiferet,
The wilderness of Paran (מדבר פארן) to Netzach,
The wilderness of Tzin (מדבר צין) to Hod,
The wilderness of Kadmut (מדבר קדמות) to Yesod,
The wilderness of Sinai (מדבר סיני) to Malchut.
There are seven weeks of the Omer, seven years of the Shemitah, and seven Shemitot of the Yovel.",
"102. There are seven primary metals;
Silver corresponds to Chesed,
Gold to Gevurah,
Bronze to Tiferet,
Tin to Netzach,
Lead to Hod,
Mercury to Yesod,
and Iron to Malchut.
Everything that exists has a correlation to one or more of the Sefirot. This includes animal, vegetable and mineral, as well as the sequence of time. Each millennium in history corresponds to a specific Sefirah. Since the mitzvot also correspond to the Divine conducts, each one affects its respective Sefirah.",
"103. Through the contemplation of three matters; the order of the worlds, the matter of time, and the nature of man, one may arrive at an understanding of the Divine conducts. In Sefer Yetzirah these are called “World,”, “Year,” and “Soul,” (עש\"ן or עולם שנה נפש).",
"(104, 105, and 106 are redundant in that they are charts of the above. Therefore, they have been omitted)"
],
[
"(The matter of lights and vessels, the development of the worlds, the matter of enclothing, inner light, encompassing light, and rebounding light.)
107. Although the Divine conducts are beyond grasp and definition, they are called “lights” (אורות) since there is nothing higher or more ethereal in empirical experience.",
"108. When reference is made to a “radiance” (הארה) of a particular light (Ohr-אור), this refers to a limited revelation of that Sefirah.\r
108B. The Sefirot chain down one from the other in a descending order. This is called “Chaining down” (Hishtalshelut-השתלשלות). Keter gives rise to Chochmah, which gives rise to Binah etc., until Malchut; the one conduct necessitating the next. Through the contemplation of this process one can attain a deeper understanding of HaShem’s-יהו\"ה conduct toward the world. For example, though Gevurah is the conduct of judgment and punishment, we know that it arises from Chesed. It, therefore, is ultimately an act of kindness rather than a desire for vengeance on the part of HaShem-יהו\"ה, blessed is He. It’s true purpose is to deter mankind from sin, as Scripture states, “God does it that people may fear Him” and “So that those who remain will hear of it and fear.” Furthermore, the individual experiencing the affliction also benefits, as stated, “Happy is the man afflicted of God.” Also, “For HaShem-יהו\"ה rebukes those He loves,” and “As a man chastises his son” etc. But since the world cannot withstand absolute judgment, the intermediate conduct of mercy (Tiferet) arises. This principle applies to all the Sefirot, which chain down one from the other in a similar fashion.",
"109. However, when one conduct precedes another in the process of development and the second conduct is the essential one, the prior conduct is considered to be preparatory to, and as such, stemming from the latter, essential conduct, “The last deed being the first in thought.” Since this world and the fulfillment of the mitzvot in it, is preparatory to HaShem’s-יהו\"ה ultimate intent, it is considered to be secondary to, and therefore stemming from the coming world.",
"110. Because Keter, Chochmah, and Binah are the essential conducts of the coming world, the six Sefirot of the System of Justice-Zeir Anpin, which are preparatory to their ultimate fulfillment, are thus considered to have arisen from them. Chochmah and Binah are the primary revealed conducts, (Keter being totally hidden) and are called Father-Abba and Mother-Imma, since they give rise to the conduct of the System of Justice, through which this world functions, as Scripture states, \"For all His ways are Just.\"",
"111. Early writings sometimes refer to a primary conduct by the term “Cause” (Eelah-עילה) and to a secondary conduct by the term “Effect” (Alul-עלול).",
"112. Another aspect of the Sefirot is that of “Enclothing” (Heetlabshoot-התלבשות), whereby one conduct is concealed in and acts through a second conduct, which is the external expression of the inner, motivating one. The revealed conduct is considered to be the garment of the conduct concealed within it. Scripture thus states, “Good is a revealed rebuke coming from a hidden love,” for example, a father who punishes or disciplines his child does so out of great love of the child and for his ultimate betterment, by correcting the negative characteristics he sees in him. If he did not care for the child, he would not be moved to discipline him. However, to the casual observer it may seem to be cruel. In such a case, the love and kindness of the father is enclothed, so to speak, within the external expression of punishment and discipline.\r
112B. Sometimes in HaShem’s-יהו\"ה relationship to Israel, the conduct of kindness is enclothed in that of judgment, for their ultimate good, as Scripture states, “As a man chastens his son, so does the HaShem-יהו\"ה your God chasten you.” So too, concerning the suffering of the righteous, the sages stated, “It is good for the righteous that [HaShem] does not countenance [their transgressions] in this world.” Scripture describes punishment as the concealment of HaShem’s-יהו\"ה countenance, as it is written, “I shall surely conceal my countenance on that day.”",
"113. The matter of enclothing may be further expanded, in that a specific part of one conduct may be enclothed in a specific part of another, all of which indicate sublime matters in HaShem’s-יהו\"ה conduct of His world.",
"114. For example, Chesed of Arich Anpin (Keter) which is great mercy, is enclothed within Abba (Chochmah), Gevurah of Arich Anpin is enclothed in Imma (Binah), and Tiferet, Netzach, Hod, and Yesod of Arich Anpin are enclothed in Zeir Anpin etc. as follows;\r
Arich Anpin Enclothing Partzuf Chessed Chochmah Abba Gevurah Binah Imma Tiferet, Netzach, Hod, Yesod Six Sefirot of Zeir Anpin Zeir Anpin Malchut Malchut Nukvah\r
The upper three Sefirot of Arich Anpin, are absolutely concealed and beyond grasp and as such, cannot be enclothed in the lesser Sefirot.\r
114B. However, the general principle is that the lowest level of the higher aspect is enclothed in the highest level of the lower aspect, for example; the Malchut of Chesed is enclothed within the Keter of Gevurah etc. This principle applies to the Sefirot as well as the Partzufim and Worlds.",
"115. The concept of enclothing is related to that of lights (Orot) and vessels (Keilim) in that a vessel limits and conceals the light and revelation within it in proportion to its density and/or lack of transparency. Light represents revelation (which is Chesed) whereas vessels represent concealment (which is judgment and restriction) as Scripture states, “He set darkness as His hiding place.”",
"116. Kabbalah speaks of three kinds of light;
The first is revelation which is beyond grasp and cannot be contained within the vessel. It, therefore, is described as encompassing the vessel from a distance and is called, “Direct encompassing light” (Ohr Makif HaYashar-אור מקיף הישר).
The second is that light which is grasped and contained within the vessel. It is called, “Inner Light” (Ohr Pnimi-אור פנימי).
The final light is called, “Rebounding encompassing light,” (Ohr Makif HaChozer-אור מקיף החוזר) in that it enters the vessel but cannot be contained within it, due to the limitations of the vessel. This light therefore rebounds and encompasses the vessel closely.",
"117. The GR\"A applies this principle to the relationship between the upper three Sefirot and the seven lower Sefirot of Zeir Anpin and Nukvah. Because discernments begin to arise in Binah, its light may be enclothed within the seven lower Sefirot as an inner light (Ohr Pnimi – אור פנימי). Nonetheless, due to the limitations of the receiving vessels, (rather than any limitation in Binah itself), only a fraction of its light is enclothed within them. Since Chochmah is not as absolute a kindness and mercy as Keter, its light may penetrate their vessels momentarily, but rebounds instantly due to their inability to grasp it. It therefore represents the Encompassing Rebounding light (Ohr Makif Hachozer – אור מקיף החוזר). Keter is absolute and unqualified Kindness and Mercy and therefore it represents the direct encompassing light (Ohr Makif Hayashar – אור מקיף הישר). It cannot be grasped at all within the seven lower Sefirot and as such, is beyond comprehension and exceedingly hidden.",
"118. Each Partzuf possesses five distinct qualities: three types of light; the encompassing direct light (Ohr Makif HaYashar – אור מקיף הישר), the encompassing Rebounding light (Ohr Makif Hachozer – אור מקיף החוזר), and the inner light (Ohr Pnimi – אור פנימי), and two aspects of vessels; the inner (פנימי), and the external (חיצוני).",
"El GR\"A (Gaon de Vilna) aplica este principio a la relación entre las tres Sefirot superiores y las siete Sefirot inferiores de Zeir Anpin y Nukvah. Debido a que los discernimientos comienzan a surgir en Binah, su luz puede revestirse dentro de las siete Sefirot inferiores como una luz interna (Ohr Pnimi - אור פנימי). No obstante, debido a las limitaciones de las vasijas receptoras (en lugar de alguna limitación en Binah en sí misma), solo una fracción de su luz se reviste en ellas. Dado que Chochmah no es tan absolutamente bondadosa y misericordiosa como Keter, su luz puede penetrar las vasijas momentáneamente, pero rebota instantáneamente debido a su incapacidad para comprenderla. Por lo tanto, representa la Luz Envolvente que Rebota (Ohr Makif Hachozer - אור מקיף החוזר). Keter es una bondad y misericordia absoluta e incondicional, y por lo tanto representa la luz envolvente directa (Ohr Makif Hayashar - אור מקיף הישר). No puede ser comprendida en absoluto dentro de las siete Sefirot inferiores y, como tal, está más allá de la comprensión y es sumamente oculta.",
"Cada Partzuf posee cinco cualidades distintas: tres tipos de luz; la luz envolvente directa (Ohr Makif HaYashar - אור מקיף הישר), la luz envolvente que rebota (Ohr Makif Hachozer - אור מקיף החוזר) y la luz interna (Ohr Pnimi - אור פנימי), y dos aspectos de vasijas; lo interno (פנימי) y lo externo (חיצוני).",
"Por lo tanto, se explica en el \"Etz Chayim\", en la sección \"Sha'ar HaShemot\" (La Puerta de los Nombres), capítulo 3, acerca de cada uno de los cinco aspectos mencionados: tres tipos de luz y dos aspectos de vasijas, cada uno con su nombre y significado particular.\n"
],
[
"(The world of Tohu-Chaos, the world of Tikkun-Repair, the connection of the three upper Sefirot with the seven lower ones, Yisroel Saba, Tevunah, the seven Repairs, and the thirteen Repairs of the Beard.)
119. The Sages noted, “At first the world was created through the attribute of Judgment. He saw that the world could not withstand this so He joined the attribute of Mercy to it.” For this reason, the Torah begins with the name Eloh”im-אלהי״ם, signifying Judgment, and only later, in order to soften its nature the name HaShem-יהו\"ה, which signifies mercy is used, as is written “On the day that HaShem-יהו\"ה God-אלהי״ם made Earth and Heaven.” The primary and fixed nature of the world is that of Judgment, since it was originally created through this attribute. Mercy, however, is added to the world to soften its natural harshness in accordance to the degree of man’s righteousness. Conversely, to the degree of his transgressions, it is withdrawn, resulting in a regression to its primary nature.",
"120. As explained previously the name of Ban-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה), indicates absolute judgment, and the name of Mah-45 (יו״ד ה״א וא״ו ה״א), indicates mercy. As such the Sefirot were first ordered through this aspect of Ban-ב״ן-52. Because the conduct of judgment, in and of itself, could not bring about HaShem’s-יהו\"ה ultimate intent in creation, flaws resulted. These flaws are described as the shattering and fall of the vessels. This stage of creation is referred to as the World of Nekudim-Points or Tohu-Chaos, during which the light and revelation intended for the ultimate good, was withdrawn. This is alluded to in the verse, “And these are the kings that reigned in the land of Edom before there reigned any king of the Children of Israel.” Edom (“red”), indicates Judgment, alluding to the named of Ban-ב״ן-52, the World of Tohu-Chaos. Each of the kings of Edom indicates one of the Sefirot of Tohu as follows;
Bela ben Beor – Daat
Yovav & Chusham – Chesed & Gevurah
Hadad ben Badad – Tiferet
Samlah – Netzach
Shaul – Hod
Baal Chanan ben Achbor – Yesod
and Hadar – Malchut
Concerning each of these kings (with the exception of Hadar,) Scripture speaks of their demise, thus alluding to the shattering of their vessels. This was not the case with Hadar – Malchut, for at that stage the attributes of Mercy, alluded to by the name of Mah-מ״ה-45, was introduced in order to bring about the eventual Tikkun – Repair. What is meant here by death is not a total cessation but rather a descent to a lesser state of being as explained in the Zohar, Idra Rabba, “They were nullified and withdrew from that state of being, not that they were totally nullified, but rather, whenever there is a descent from a higher level to a lower level, it is considered to be like death.” This concept is also explained in Zohar on the verse “And the king of Egypt died.” Such is also the case whenever a person falls from his level of spiritual awareness. This concept of death applies when an inner aspect is withdrawn from an external one, the inner aspect symbolizing the soul and the external one symbolizing the body. Therefore, when a conduct descends to a lower level, within which the higher aspect is no longer enclothed, it is considered to be similar to death.",
"121. After the shattering of these vessels, the aspect of Mercy-Rachamim, which is the conduct of Mah-מ״ה-45, was introduced and superimposed upon that of Ban-ב״ן-52, in order to soften its severity and to lead to the eventual rectification and complete goodness, which is HaShem’s-יהו\"ה ultimate intent in Creation. This process is called the world of Tikkun – Repair (עולם התיקון).",
"122. This repair, comes about through the union of Mah-מ״ה-45 & Ban-ב״ן-52 and is a gradual process that is effected by three factors; man’s deeds, HaShem’s-יהו\"ה Supernal intervention, and the various stages of time in His ultimate plan.",
"123. The principle of rectification also applies to the six Sefirot of Zeir Anpin. Through the merit of mankind, the three upper, intellectual Sefirot (Keter, Chochmah, and Binah) – Great Mercies, are invested within Zeir Anpin, thus affecting its maturation, resulting in goodness and blessing to the world. This is alluded to in the verse, “Do not come in judgment with your servant.” (Mishpat-Justice refers Zeir Anpin). This concept is also called Shituf-Joining. Keter, Chochmah, and Binah join with Zeir Anpin.",
"124. However, when Binah is joined with Zeir Anpin, only Malchut of Binah, its tenth part, does so. It therefore receives a distinct designation as a separate Stature-Partzuf containing ten sefirot, and is called Tevunah (תבונה).",
"125. The three lower Sefirot of Tevunah, Netzach, Hod, and Yesod, which represent Kindness, Judgment, and Mercy, become invested as an Ohr Pnimi-inner light within the six Sefirot of Zeir Anpin. Each of these Sefirot consists of ten subdivisions, totaling 90, the numerical value of the letter Tzaddi-צ.",
"126. Chesed, Gevurah, and Tiferet of Tevunah become an Ohr Chozer-Rebounding encompassing light, relative to Zeir Anpin. They too consist of ten subdivisions totaling 30, the numerical value of the letter Lamed-ל. The four upper Sefirot of Tevunah; Keter, Chochmah, Binah, and Daat, are Ohr Yashar- a direct encompassing light from a distance, in relation to Zeir Anpin, which consists of a total of 40 subdivisions, the numerical value of the letter Mem-ם. All these aspects together make up the word “Image-Tzelem-צלם.”",
"127. In that man’s nature and characteristics were created in a manner that hints at the supernal conducts, his soul consists of three components corresponding to Tzelem-צלם; The Neshama which is enclothed within him, the Chayah which encompasses above him closely, and the Yechidah which encompasses above him at a distance. This is the meaning of the verse “God made man in his Image- Tzelem-צלם.” Kabbalah sometimes refers to the corresponding supernal conducts by these names.",
"128. When mankind is meritorious, there is a Shituf-Joining of Tevunah itself with Zeir Anpin. However, when this is not the case, only Malchut of Tevunah, which is its tenth part, joins Zeir Anpin. This is considered to be a distinct Partzuf-Stature and is called the Second Tevunah (תבונה שניה).",
"129. The matter of Tevunah only applies to the joining of Binah with Zeir Anpin. Otherwise, Binah is simply called Imma.",
"130. If mankind achieves greater merit, then a Joining-Shituf is affected between the level of Malchut of Chochmah, and Zeir Anpin. This too becomes a distinct Partzuf called Yisrael Saba (ישראל סבא), and similar to Tevunah, joins in an aspect of Tzelem-צלם, that is, one inner light and two encompassing ones. But when mankind is not so meritorious, only the Malchut of Yisroel Saba influences Zeir Anpin. This is called the Second Yisroel Saba (ישראל סבא שני), and also influences Zeir Anpin through the three aspects of Tzelem-צלם. Certainly, the influence of Chochmah is higher than that of Binah and requires greater merit.",
"131. Daat may also affect Zeir Anpin, and with even greater merit, an influence from Keter may be brought about.",
"132. Essentially, Zeir Anpin consists of six Sefirot; Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, but through the merits of mankind (MiLemata LeMaala – from below to above), or rectification (MiLeMaala Lemata – from above to below), this temporal world may also receive influence from Chochmah, Binah, and Daat (or Keter) by their joining with Zeir Anpin, thus increasing its stature to a conduct of ten Sefirot. Zeir Anpin is then considered to possess a Keter, Chochmah and Binah, in addition to its essential Sefirot. This matter applies after Tikkun-repair.",
"133. For this reason Zeir Anpin is generally considered to consist of six Sefirot, for being that they preceded Tikkun they are essential and constant, whereas that which issues after Tikkun may change.",
"134. Chochmah, Binah, and Daat are called Intellect. Therefore, their addition to the conduct of Zeir Anpin is regarded as an influence of “Intellect.” Likewise, just as man’s body is of this world and his soul, which transcends the world, resides in his brain, so too the joining of the higher conduct to the lower one is called an “Influence of Intellect.”",
"135. It is written, “May the power of the Lord-Adonai-אדנ\"י be magnified.” When HaShem-יהו\"ה, blessed is He, influences kindness, miracles and goodness towards the world, this is considered to be a magnification of his power and Lordship-Adonai-אדנ\"י, since we only speak of His actions, as mentioned before. Conversely, when He conducts the world with severity and withholds His influence and revelation, His name is not magnified, but is rather diminished. This is called Katnut-Smallness or Immaturity. (This is symbolized by the stages of childhood in human development.) When Binah joins and influences the world, it is called Gadlut Rishon-The First or Initial Maturation and when there is a further joining and influence of Chochmah, it is called Gadlut Sheini-The Second or Greater Maturation.",
"136. All the stages of life; embryonic (Ibur), infancy (Yenikah), childhood (Katnut), adulthood (Gadlut) etc., hint at the Divine conducts. The embryonic stage (Ibur), in which the embryo is concealed and totally dependent on its mother for sustenance, is comparable to a time of severity, in which the world lacks merit and Divine revelation, as stated, “I shall surely hide My face on that day.” It then is sustained solely through HaShem’s-יהו\"ה grace and the merit of the patriarchs (Avraham, Yitzchak and Yaakov). This connection between the embryonic stage and HaShem’s-יהו\"ה conduct in relation to His world, is hinted at in the scriptural verse, “Just as you know not what the way of the wind is, or how the bones grow in the womb.” The bondage in Egypt, as well as our present state of exile, constitutes such a period. The state of the Jewish people during the exodus was comparable to infancy (Yenikah), marking the birth of the nation. However, since they had yet to receive Torah and Mitzvot, they lacked meritorious deeds. In like manner, there is a relationship between all of man’s life stages and the deeds of HaShem-יהו\"ה in relation to His world.",
"137. Revelation begins with Chochmah and therefore all subsequent conducts are potentially included within it. These are the thirty-two general paths (or ways) alluded to in the verse, “Please make Your ways known to me.” Sefer Yetzirah therefore states that, “He engraved thirty-two wondrous paths of Chochmah,” which correspond to the 10 sefirot and the 22 letters of the Hebrew alphabet, each of which indicates a separate conduct.",
"138. Keter also influences Zeir Anpin through its two heads, Keter of Keter which is the Gulgalta-Skull, and Chochmah of Keter which is the Mocha-Brain.",
"139. There are seven influences-Tikkunim of Keter of Keter, the first head, which are referred to by the following terms:
1. Skull-Gulgalta
2. The Crystal Dew-Talla D'Bdulcha
3. The Gaseous Membrane-Krooma D'Avirah
4. The White Hair of the Head-Amar Nakki
5. The Primal Desire or Will-Ra'ava D'Ra'avin (which is revealed in prayer) and is also called \"The Forehead of Will\"-Metzach Ratzon
6. Conscious Supervision-Ashgacha P'Kicha- Also called- The Eye-Aiyna
7. The Two Nostrils-Trayn Nukvin D'Pardashka- Also called- The Nose-Chutmah.
All these terms indicate types of influences from Keter of Keter and, as such, are exceedingly hidden. They are collectively called The Seven of The Skull-Shiva D'Gulgalta.",
"140. Chochmah of Keter, which is the second head, and is called, The Hidden Brain-Mocha Stima'ah; possesses thirteen influences-Tikkunim, that influence downward. These are the thirteen attributes of Mercy which were given over to Moshe. They are:
1. E-L – Benevolent G-d
2. Rachum – Compassionate
3. V'Chanun – and Gracious
4. Erech – Long (slow)
5. Apayim – Suffering (to anger)
6. V'Rav Chessed – and Abounding in Kindness
7. V'Emet – and Truth
8. Notzer Chesed – He Preserves Kindness
9. L'Alaphim – for two thousand generations
10. Noseh Avon – Pardoning Iniquity
11. VaPeshah – and Transgression
12. V'Chata'a – and Sin
13. V'Nakeh – and He Cleanses.",
"141. There are thirteen corresponding phrases in the book of Micha (7:18-20). They are:
1. Mi E-l Kamocha – Who is a God like You
2. Nos'eh Avon – Who pardons iniquity
3. V'Over Al Peshah – and forgives transgression
4. L'She'erit Nachalato - for the remnant of His Heritage
5. Lo Hechezik La'ad Apo – He does not maintain His wrath forever
6. Ki Chafetz Chesed Hu - for He desires to do Kindness
7. Yashuv Yerachamenu – He will again show us mercy
8. Yichbosh Avonoteinu – He will suppress our iniquities
9. Vetashlich BiMtzulot Yam Kol Chatotam – and You will cast all their sins into the depths of the sea
10. Titen Emet L'Yaakov – Give truth to Yaakov
11. Chesed L'Avraham – Kindness to Abraham
12. Asher Nishbata LaAvoteinu – which you swore unto our fathers
13. M'Yimei Kedem – from the days of old.",
"142. Notzer Chesed is called the “Upper Mazal” and V'Nakeh is called the “Lower Mazal” and, as such, they sometimes influence jointly. These two are the most essential of the thirteen attributes. They are called Mazal-מזל in that they are good influences that flow down-Nozel-נוזל from HaShem-יהו\"ה, blessed is He, and are non-reactive to human deed, as written, “I will be gracious to whomever I will be gracious.” The word Mazal-מזל is of the same root as Nozel-נוזל, which means to flow down. Concerning this the sages stated “Procreation, Health, and Livelihood are not determined by merit, but rather by Mazal.”",
"143. As stated previously, the characteristics of man hint at the supernal conducts. So too, the human beard hints at these attributes. They are therefore called, “the thirteen influences of the beard – Yud Gimel Tikunei Dikna.” Because hair is tubular, influence from the brain is drawn down through them. Furthermore, in that they are very narrow, this influence is exceedingly constricted and hidden. This is so, because the influence comes through Chochmah of Keter, which is somewhat less merciful in comparison to Keter of Keter. As a result, it is possible to perceive matters pertaining to a person’s thoughts by observing his hair. However, these matters are extremely hidden and only perceptible to those who are greatly versed in physiognomy (Chochmat HaPartzuf) as explained in Zohar."
],
[
"(The joining and union of Mercy – (Rachamim) with Judgment – (Din), the six Sefirot of Zeir Anpin with Malchut, HaShem-יהו\"ה, blessed is He, with the worlds, and the feminine waters with the masculine waters.)
144. The conduct of Zeir Anpin is also called Yisroel (ישראל), and the conduct of Malchut is also called Rachel (רחל). Zeir Anpin has a further quality called Yaakov (יעקב) and Malchut too has a further quality called Leah (לאה).",
"145. The GR\"A explains that the reason for these two aspects of Rachel and Leah in Malchut is because there are two aspects of HaShem’s-יהו\"ה kingdom. One aspect is our acceptance of the yoke of His kingdom willingly and faithfully without the force of miracles, as stated, “Say Malchuyot (the verses of HaShem’s-יהו\"ה Kingship) before me, so that you coronate Me as your King.” This is the ultimate goal of our service of HaShem-יהו\"ה and is called Rachel. The second aspect is the revelation of His kingdom by force of miracles, as in the exodus from Egypt, and as will come about in the coming future. This aspect displays HaShem’s-יהו\"ה splendor. He nonetheless is called, “Humble” for, “Wherever His greatness is, so is His humility.” This aspect is called Leah.
There are also two aspects of Zeir Anpin. Our adherence and acknowledgment of HaShem’s-יהו\"ה existence on the basis of faith, is called Yaakov, that is, though it is not readily apparent, we recognize and believe that HaShem-יהו\"ה is the source of all reward and punishment.
The second aspect represents the revelation of HaShem-יהו\"ה as the source of everything, and is called Yisrael. The essential quality in Zeir Anpin is that of Yisrael – revelation, while the essential aspect in Malchut is that of Rachel – acceptance.",
"146. As known, our father Avraham personifies the attribute of Chesed – Kindness, our father Yitzchak that of Gevurah – Judgment, and our father Yaakov, personifies the median attribute of Tiferet – Mercy. Chesed is therefore sometimes called Avraham, Gevurah is called Yitzchak, and Tiferet is called Yisrael or Yaakov. Since the generation of the exodus lived in a miraculous fashion, unique to history, the aspect of Leah is sometimes called Dor HaMidbar – The generation of the Exodus.",
"147. The world is generally conducted through the attribute of Malchut, which is more severe than Zeir Anpin. As such, it is called Nukvah – Female, and represents an exacting Judgment. Zeir Anpin, which is the conduct of Justice, represents a more lenient, merciful judgment. If the world is meritorious, Zeir Anpin joins with Malchut, affecting Goodness. If not, Zeir Anpin separates, and the world is conducted solely through the severity of Malchut. All this is dependent on man’s deeds. This is in accordance with the statement, “The world was originally created with judgment. He saw that it could not withstand this, so He added the quality of Mercy.”",
"148. This is the matter of Zivug – Joining, mentioned in Kabbalistic literature, such as the Zivug-joining of Zeir Anpin to Malchut, that is, the super-addition of the mercies of Zeir Anpin to the judgment of Malchut. This is accomplished through the prior joining of the conducts of Chochmah and Binah with those of Zeir Anpin. As a result, Zeir Anpin gains a greater degree of mercy and in turn joins with Malchut, affecting kindness and goodness towards the world.",
"149. Included as part and parcel of the function of Malchut is to manifest HaShem’s-יהו\"ה kingdom in the world and to sanctify His Great Name. Since man was given free choice, it is his responsibility, through his deeds, to lovingly receive the yoke of HaShem’s-יהו\"ה kingdom upon himself and to properly serve Him, thereby sanctifying and glorifying His Name. This causes rectification throughout all worlds and draws down His Indwelling Presence (Shechinah) – and Sanctity-Kedushah, in them, thus bringing about the optimal revelation of His kingdom. The reverse is true if man acts rebelliously. In this respect, all worlds may be considered branches of Malchut, since it reveals HaShem’s-יהו\"ה kingdom, which is His ultimate goal in creation. This is accomplished through the union between the mercies of Zeir Anpin and the judgment of Malchut (Nukvah) and is determined by the deeds of man.",
"150a. The principle of Zivug-Coupling, implies a joining of a conduct of Mercy with one of Judgment, and represents the union of the names of Mah-מ״ה-45 and Ban-ב״ן-52. As such, Zivug is not limited to Zeir Anpin and Nukvah, but applies to other conducts as well.\r
150b. The joining of two conducts results in a third median conduct, which, though it is a synthesis of the two, is uniquely different from either. [For example, Oxygen + Hydrogen = water.] This Concept is explained in Nefesh HaChaim, “Concerning the concept of Zivug; certainly, it is to be taken as an analogy and alludes to union in spiritual terms, and is similar to a person who combines two ideas in his mind, thus arriving at a third, novel one.”\r
150c. Though it is a synthesis of the two, it nevertheless is novel and different.",
"151. The basis of Zivug is the revelation and connection of the Creator to His worlds or the lack thereof, all of which depends on the deeds of man.",
"152. There are four spiritual Worlds;
Emanation – Atzilut – אצילות
Creation – Briyah – בריאה
Formation – Yetzirah – יצירה
Action – Asiyah – עשיה.
The first and highest of the created worlds is Briyah, since Atzilut, being an emanation of Godliness is an extension of Him, in a sense, like the light of a luminary relative to its source in the luminary. The world of Briyah is feminine relative to Atzilut. Before the sin of Adam, the two were in a state of Zivug, which is the union of the male and female aspects, in which the one gives and the other receives. Adam’s sin resulted in their separation. This is the meaning of the statement in Zohar that the Matronita separated from her husband.\r
152b. Briyah is called Matronita – Mother, since it is the highest and first of the created worlds that issue from her. Similarly, the Torah often compares the relationship of HaShem-יהו\"ה and the Jewish people to that of man and wife.",
"153. The union and joining of mercy with judgment, or the connection of HaShem-יהו\"ה with the worlds, depends on and is initiated by the merits of mankind. This union, in turn, causes a precipitation of influence from Above, as scripture states, “Truth sprouts from the earth (that is, from below) and HaShem-יהו\"ה will give goodness (that is, He will respond from above).” The merit and awakening from below is called Mayim Nukvim – Feminine Waters, whereas the influence from above, which follows, is called Mayim D'Churin – Masculine Waters.",
"154. The world of Briyah, which is the Matronita, is sometimes called Malchut.",
"155. When, as a result of man's deeds, Malchut is in a diminished state and the Indwelling Presence of HaShem-יהו\"ה (Shechinah) is concealed from mankind, it is similar to a solitary point. Conversely, when the Indwelling Presence of HaShem-יהו\"ה (Shechinah) is revealed throughout the 613 components of Creation, Malchut is considered to be a complete Partzuf – Stature, comprised of 613 parts. There are several aspects in man that correlate to the various states of Malchut. The Glans alludes to Malchut in its diminished state.\r
155b. The state in which Adam and Eve were originally attached to each other back-to-back, alludes to Malchut in a fuller state affecting the entire creation as a Partzuf – Stature. Their separation and relating face to face, as well as their previous state of attachment, parallel the union and separation of the world of Briah – Matronita, which is the world of separation – Olam HaPirud, with that of Atzilut. Furthermore, there are many profound concepts that are alluded to in these matters."
],
[
"(The stages of conduct until eternity, Adam Kadmon and his Branches, and the emanations of his ears, nose, and mouth, the World of Bundles, Tzimtzum, and the Ray.)
156. There are two general stages in time; This world – Olam HaZeh, and the coming world – Olam HaBah. This world will endure six millennia corresponding to the Divine conducts, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, in that order. The era of Moshiach, which ushers in the period of Malchut, is a transitional stage. It will begin during the latter part of the sixth millennium (and will conclude with the resurrection of the dead). The seventh millennium marks the beginning of the coming world and corresponds to Malchut. It will be of a higher order than the preceding six. During this stage the world ceases to exist in its present form and will be in a state of desolation for 1000 years, as scripture states, “A song for the day of Sabbath.” That is, a Sabbath of eternal rest. During this period the righteous will hover over the world like the ministering angels.",
"156b. The eighth millennium, corresponding to Binah, will be higher still and represents the renewal of the world and the final and eternal resurrection, as stated, “The Holy One, blessed is He, will renew His world after the seventh millennium.” The ninth and tenth millennia correspond to Chochmah and Keter and represent higher levels. The conclusion of the tenth millennium marks the beginning of the eternal conduct, which transcends time, and represents the ultimate goodness. However, since death ceases from the seventh millennium and on, these stages also are considered to be aspects of the eternal conduct.",
"157. The eternal conduct, following the conclusion of the tenth millennium, is totally beyond our comprehension. It is the culmination and ultimate purpose of all creation and is called Adam Kadmon – Primal Man; Adam – Man, because it embodies and fulfills all 613 components of Creation and is therefore a full stature. Kadmon - Primal, because it is HaShem’s-יהו\"ה original and essential intent in the creation of the world, all other conducts being merely preparatory stages to its ultimate fulfillment, as stated, “The last deed was first in thought.”",
"158. Any intended conduct which is preceded by one or more preparatory ones is considered to be their cause. Therefore, all conducts from the beginning of creation to the conclusion of the tenth millennium are considered to be caused by and branches of Adam Kadmon.",
"159. Within the framework of time, there are six basic stages or branches. The first stage was the creation of the world through the name of Ban-ב״ן-52, representing strict judgment. This was also the world of Tohu – Chaos or Nekudim - Points. The second stage was the introduction of the name of Mah-מ״ה-45 representing mercy. This is the world of Tikkun – Repair. The last four stages are the seventh through tenth millennia of the coming world. All these stages are branches of Adam Kadmon.",
"160. The four expansions of the name HaShem-יהו\"ה correspond to the elements of Torah script and the millennia, as follows;
AV-ע״ב-72 Taamim – Cantillations Tenth Millennium SAG-ס״ג-63 Nekudim – Vowels Ninth, Eighth, and Seventh Millennium MAH-מ״ה-45 Tagin – Crownlets Tikkun BAN-ב״ן-52 Otiyot – Letters Tohu 161. As previously stated, each of the four expansions of the name HaShem-יהו\"ה has lower subdivisions that correspond to the four elements of Torah script. AV-ע\"ב is divided into the cantillations, vowels, crownlets and letters, all of which pertain to the tenth millennium. In SAG-ס\"ג, cantillations, which is the first of its four subdivisions, corresponds to the ninth, eighth and seventh millennia as follows: The upper cantillations (those appearing above a letter) correspond to the ninth millennium. The middle cantillations (those appearing next to a letter such as a “Sof Pasuk”) correspond to the eighth millennium and the lower cantillations (those appearing under a letter) correspond to the seventh millennium. The remaining three subdivisions which are the vowels, crownlets and letters of SAG-ס\"ג, join with and influence this world, i.e., the names of MAH-מ\"ה and BAN-ב\"ן. The four subdivisions of MAH-מ\"ה correspond to Tikkun, and the four subdivisions of BAN-ב\"ן correspond to Tohu.",
"162. Since the ninth, eighth and seventh millennia correspond to the upper, middle and lower cantillations they are sometimes alluded to by these terms.",
"163. The six above mentioned conducts are branches of Adam Kadmon. They are called after those areas of the head from which influence emanates. Because the conduct of AV-ע\"ב (the tenth millennium) is above comprehension, it is compared to the skull, (which is sealed), and its hair. The remaining conducts correspond to five areas of the skull from which influence emanates. They are:
the eyes – sight
the ears – hearing
the nose – smell
the mouth – speech.
Under special conditions, influence may emanate from the forehead, which constitutes the fifth area, such as the rays of light that emanated from the forehead of our teacher Moshe, or as is stated in Midrash concerning Pinchas, that during a state of Divine inspiration his face shone like flames of fire.",
"164. These five branches or conducts which emanate from Adam Kadmon may therefore be ordered as follows; The ninth millennium corresponds to the ears and hearing. The eighth millennium corresponds to the nose and smell. The seventh millennium corresponds to the mouth and speech. The name of Ban-ב\"ן-52 which is the World of Tohu and the conduct of Judgment, corresponds to the eyes and sight. The name of Mah-מ\"ה-45 which is the world of Tikkun and the conduct of Mercy, corresponds to the radiance of the forehead.",
"165. We see from this that the temporal conducts, which are branches of the eternal one of Adam Kadmon, may therefore be categorized in this fashion:
a) Tenth Millennium – General name of 72 – General cantillations – Above comprehension
b) Ninth Millennium – Name of 72 of 63 first aspect – Upper cantillations of vowels – Hearing – Ears
c) Eighth Millennium – Name of 72 of 63 second aspect – Middle cantillation of vowels – Smell – Nose
d) Seventh Millennium – Name of 72 of 63 third aspect – Lower cantillation of vowels – Speech – Mouth
e) Judgment of this world – General Name of 52 – General Letters – Sight – Eyes
f) Superaddition of Tikkun to this world – General name of 45 – General crownlets – Radiance of the forehead.",
"166. The Talmud in Sanhedrin states, that in the seventh millennium the, “Holy One blessed is He, will make wings for the Righteous.” Though this will be a period of great spirituality, the world will not yet be renewed.\r
166b. This stage is called the World of Akudim – The Bundled World, in which the lights of all ten Sefirot are bundled together in only one vessel, comparable to a mouth. The matter of the spreading forth and withdrawal of the lights, which is called “Going and not Going” (Mati V’Lo Mati - מטי ולא מטי), also applies to this level.",
"167. However in regard to the remaining millennia (eighth, ninth and tenth) in which HaShem-יהו\"ה renews His world, only lights exist and there is no concept of “vessels” (Keilim) whatsoever.",
"168. The world of Tikkun is called, “The world of Streaks\" (Olam HaBrudim). Since the intended goal of creation is to achieve Olam Habba – The world of Akudim, therefore conceptually, the order of these stages is Olam Akudim, Nekudim and Brudim. However, in order to bring this about, the order in time is reversed, so that the world of Tohu (Nekudim) precedes that of Tikkun (Brudim), which precedes and brings about HaShem’s-יהו\"ה ultimate intention in creation – Olam Habba (Akudim). This is in keeping with the statement, “The first in thought is last in deed.”",
"169. Adam Kadmon, which is the eternal conduct, also possesses ten Sefirot. Malchut of Adam Kadmon is considered to be a distinct Partzuf – Stature and is called Atik – Ancient or Reisha D'Lo ItYada – The Unknowable Head.",
"170. The fulfillment of every Mitzvah leaves an eternal impression and is established forever. The culmination of all the Mitzvoth, will cause complete repair and absolute perfection – The Eternal Conduct. Atik is the link between the temporal and the eternal. It uplifts the deeds of this world and establishes them for eternity.",
"171. Malchut of Adam Kadmon, i.e., Atik, is enclothed within the conduct of Keter (Arich Anpin). Through this the absolute Chesed of Adam Kadmon becomes the inner, guiding force of Arich Anpin. The seven lower Sefirot of Atik become enclothed within Arich.",
"172. As previously mentioned, there are seven repairs of Keter of Keter, called Tikunei D'Gulgalta – the seven repairs of the skull. These arise from the conduct of Atik through the enclothing of its seven lower sefirot within Arich. As a result, Atik is enclothed within the whole of Atzilut.",
"173. When considering the world of Atzilut in general, Atik and Arich are not differentiated from each other, but act together as aspects of Keter of Atzilut. As such, they are called Atika Kadisha since, “He is called according to his deeds,” as mentioned above. Early Kabbalistic literature refers to Adam Kadmon as Tzachtzechut – The Exceedingly Brilliant World.",
"174. In so far as all the conducts of all the worlds are relative to this world, they have bounds and limitations. Even though HaShem-יהו\"ה, in His omnipotence, could have created boundless worlds, He did not desire to do this, but rather, chose to set aside His infinite power within Creation and create finite worlds.",
"175. As mentioned previously, in His relation to worlds, HaShem-יהו\"ה is called according to His actions, therefore when His conduct changes, His name changes accordingly. This is described as one name being withdrawn and replaced by another. Thus, when He acts in a limitless fashion, He is called Ein Sof – The Unlimited. When it arose in His will to create limited worlds, it is considered that He withdrew His limitless conduct – Ein Sof from that “Place” wherein those worlds were destined to be, thus giving them the possibility of existence. This is called Tzimtzum Ha'Ein Sof – “The constriction of the limitless.” This withdrawal of the limitless conduct, which is the ultimate goodness, resulted in a condition of severity – Din, proportional to the degree of its withdrawal. However, the withdrawal was not absolute, but rather, a residue – Reshimu of His previous conduct remained. He then drew into this residue – Reshimu a limited revelation of His goodness according to the capacity of the worlds to receive. This revelation is the attribute of Mercy and is called Kav – a “Ray” or “Thread.” All the conducts came about through this Ray.",
"176. All the Divine conducts unfolded from this Ray in the following order;
1. Adam Kadmon – The Eternal Conduct;
2. His Branches – i.e.;
A. AV-ע\"ב – Skull & Hair
B. SAG-ס\"ג – Ears – Hearing, Nose – Smell, Mouth – Speaking (World of Akudim – Bundles)
C. BAN-ב\"ן – Eyes – Sight, The world of Tohu, The world of Points (Din – Judgment)
D. MAH-מ\"ה – Radiance of the Forehead, The world of Tikkun (The Joining of the conduct of mercy – MAH-מ״ה with Judgment – BAN-ב״ן.)
3. The world of Atzilut – Partzufim
A. Atik – Malchut of Adam Kadmon
B. Keter – Arich Anpin
1. The Seven Repairs of the Skull
2. The Thirteen Repairs of the Beard.
C. Chochmah – Abba
(Yisroel Saba – Malchut of Abba)
D. Binah – Imma
(Tevunah – Malchut of Imma)
E. Zeir Anpin – Chessed,
Gevurah,
Tiferet,
Netzach,
Hod,
Yesod,
1. Yisrael, 2. Yaakov
F. Nukvah – Malchut – 1. Rachel, 2. Leah
All these levels are explained at length in Etz Chaim.",
"177. The above-mentioned levels refer to the world of Atzilut and higher. Though enumerated here in a general way they are elaborated upon extensively in Etz Chaim. Nonetheless, it must be clearly understood that all the writings of the Ari”zal are altogether allegorical.",
"178. Concerning this, Rabbi Chaim Vital wrote, “This is clear, that supernally there is neither body nor any attribute of corporeality, God forbid. All these images and forms are not actual, but are merely there to enable us to comprehend, so that man should have some understanding of these supernal, conceptual matters, that are beyond his intellectual scope. Therefore, permission was given to speak in such terms, though certainly, it is not thus, as scripture emphatically states, “Neither did you behold any image.” This principle also applies to the form of the Hebrew letters, which also symbolize the supernal conducts. Certainly, no letters or vowels actually exist supernally. They are merely symbolic.",
"179. As Rabbi Moshe Chaim Luzzatto (the Ramchal) states, “This is certain, that all these matters of form and corporeality which we mention in regard to the Sefirot, are not possible by any stretch of the imagination, for that would be a total denial of HaShem’s-יהו\"ה unity, God forbid, as scripture explicitly states ‘You did not behold any images.’ Accordingly, Rambam explains that the prophets received Divine communication through allegorical vision, such as the almond branch that Jeremiah beheld, that is, when HaShem-יהו\"ה, blessed is He, desired to communicate Divine concepts to the prophets, He did so through the prophetic vision, using examples that would enable the mind of the prophet to grasp these matters. In no way did the object of the vision actually materialize. It was merely a vehicle to convey the idea. (Nonetheless, not all allegories mentioned in Kabbalah are prophetic in origin.)",
"180. These allegories, however, are not arbitrary, but reflect actual parallels between the Divine Conducts of Atzilut and the created realms that result from them. To illustrate, the example of the concentric circles (Igulim), parallels the spherical nature of the heavens, signifying general providence, whereas the example of the upright Sefirot (Yosher), parallels the nature of man, signifying individual providence.\r
180b. These allegories, therefore, arise from the fact that matters within man, the universe, or the Torah result from and thus hint at the Divine conducts. The Mitzvot too, correlate to Divine conducts, and as such, may be understood through these allegories. Thus, it is evident that the allegories were Divinely inspired along with their inner underlying meanings. However, caution must be taken when studying Etz Chaim, since, as in all the writings of the Ari”zal, only the allegory is conveyed without any explanation of its underlying meaning, as stated in Nefesh HaChaim, “As known, all the words of the Ari”zal concerning the esoteric wisdom, are allegorical.”",
"181. Rabbi Moshe Chaim Luzzatto, in Choker U'Mekubal, suggests that when studying Kabbalah, one should first learn the allegory alone and only later attempt to fathom its meaning. In Klach Pitchei Chochmah he refers to the allegory as “The prophetic vision,” and to the meaning as, “The interpretation,” since both were received by Divine inspiration. The “interpretation” is found, in short, in his book Choker Umekubal and in some parts of Klach Pitchei Chochmah. Nonetheless, it is incumbent upon the reader to discern between those parts that are the “vision” and those that are the “interpretation.” If one wishes to learn the allegory directly from Etz Chaim, it is suggested that he first learn only those sections entitled Mahadura Tinyana (Second Edition) and skip the rest of the book. Afterwards, he may return and go over the book in its entirety. However, Kabbalistic writings pertaining to the three lower worlds, Briyah, Yetzirah and Asiyah, may not be entirely allegorical, for since they are created realms, actual conditions may be ascribed to them.",
"Sin embargo, estas alegorías no son arbitrarias, sino que reflejan paralelismos reales entre las Conductas Divinas de Atzilut y los reinos creados que resultan de ellas. Para ilustrar, el ejemplo de los círculos concéntricos (Igulim) se asemeja a la naturaleza esférica de los cielos, lo que significa providencia general, mientras que el ejemplo de las Sefirot verticales (Yosher) se asemeja a la naturaleza del hombre, lo que significa providencia individual.",
"Por lo tanto, estas alegorías surgen del hecho de que los asuntos dentro del hombre, el universo o la Torá resultan de y, por lo tanto, insinúan las conductas divinas. Los Mitzvot también se correlacionan con las conductas divinas y, como tales, pueden entenderse a través de estas alegorías. Así, es evidente que las alegorías fueron inspiradas divinamente junto con sus significados subyacentes. Sin embargo, se debe tener precaución al estudiar Etz Chaim, ya que, como en todos los escritos del Ari\"zal, solo se transmite la alegoría sin ninguna explicación de su significado subyacente, como se afirma en Nefesh HaChaim: \"Como se sabe, todas las palabras del Ari\"zal sobre la sabiduría esotérica son alegóricas\".",
"El rabino Moshe Chaim Luzzatto, en su obra \"Choker U'Mekubal\", sugiere que al estudiar la Cábala, primero se debe aprender la alegoría por sí sola y solo más tarde intentar comprender su significado. En \"Klach Pitchei Chochmah\", se refiere a la alegoría como \"La visión profética\" y al significado como \"La interpretación\", ya que ambos fueron recibidos por inspiración divina. La \"interpretación\" se encuentra, en resumen, en su libro \"Choker Umekubal\" y en algunas partes de \"Klach Pitchei Chochmah\". Sin embargo, es responsabilidad del lector discernir entre las partes que son la \"visión\" y las que son la \"interpretación\". Si alguien desea aprender la alegoría directamente de \"Etz Chaim\", se sugiere que primero aprenda solo aquellas secciones tituladas \"Mahadura Tinyana\" (Segunda Edición) y saltee el resto del libro. Después, puede regresar y repasar el libro en su totalidad. Sin embargo, los escritos cabalísticos relacionados con los tres mundos inferiores, Briyah, Yetzirah y Asiyah, pueden no ser completamente alegóricos, ya que al ser mundos creados, se pueden atribuir condiciones reales a ellos."
],
[
"(The Worlds of Briyah – Creation, Yetzirah – Formation and Asiyah – Action; Palaces and Souls.)
182. Until this point we have discussed HaShem’s-יהו\"ה conduct in relation to His world, the ways in which He desires to act, as well as His will, providence and names, which are discernable through His actions. All the above constitutes the world of Atzilut – Emanation. It is called “world” merely to bring it closer to human grasp. Henceforth, we will discuss the created realms.",
"183. The created realms are the worlds of Briyah – Creation, Yetzirah – Formation, and Asiyah – Action. When Atzilut is enumerated too, they constitute the four general worlds of Atzilut, Briyah, Yetzirah, and Asiyah.",
"184. Briyah is the Highest of the created realms and is divided into seven Palaces – Heichalot as follows;
1. The Holy of Holies – Kodshei Kodoshim,
2. Will – Ratzon,
3. Love – Ahavah,
4. Merit – Zechut,
5. Brilliance – Nogah,
6. The Midst of the Heavens – Etzem HaShamayim,
7. The Sapphire Stone – Livnat HaSapir.
These palaces are the abodes of the entities that are called spirits – Roochin, Lights – Nehorin and the Holy Chayot – Chayot HaKodesh, each with its specific function. All this is expounded upon at length in the Zohar and Pardes Rimonim.",
"185. The components of the created worlds correspond to and function as conduits for the Divine conducts of Atzilut. As explained in Zohar the seven palaces of the world of Briyah correspond to the ten Sefirot as follows;",
"186. The first palace in ascending order is The Sapphire Stone – Livnat HaSapir. It corresponds to the Sefirot of Yesod and Malchut. In this palace are angels who scrutinize ascending souls and prayers, whether to admit or reject them, and who note the special merit of those who study Torah after midnight etc. This is the palace of Yosef HaTzaddik.",
"187. The second palace is called, The Midst of the Heavens – Etzem HaShamayim. It corresponds to the Sefirah of Hod. In this palace are angels who comfort the souls of those who died by the hands of the court – Beit Din, since their sins were atoned for through their death, and who engrave the memory of those who died at the hands of the nations, to avenge their blood. Also, they scrutinize the deeds of the righteous to a hair’s breadth. Furthermore, they facilitate the generous reward of those who pursue wisdom and the punishment of those who rebel against their teachers or exploit the sages, etc. This is the palace of the prophets – Heichal HaNevi'im.",
"188. The third palace is called Brilliance – Nogah. It corresponds to the Sefirah of Netzach. In this palace are angels who oversee war and healing. On the Day of Atonement (Yom Kippur), they facilitate the judgment of all matters, with the exception of “Life” (which is judged in the palace of Merit – Zechut) and seal all judgments after the Minchah (afternoon) service. Furthermore, they may also impose a spiritual ban on those deserving of it. In addition, they implement good reward to those who rise early to attend the morning services and who pray with the proper intent, as well as all matters pertaining to walking, such as running to perform a mitzvah, visiting the sick and drawing them toward HaShem-יהו\"ה and bringing one’s children to Cheder, etc. The second and third palaces are called the palaces of the prophets.",
"189. The fourth palace is called Merit – Zechut. It corresponds to the Sefirah of Gevurah and is the seat of the supernal court, which judges the world – Beit Din Shel Ma'alah. (It is called Merit – Zechut, since in judgment, one’s merits should be considered before his faults.) In this palace are angels who bless those who sanctify the day of Shabbat and curse those who desecrate it, God forbid. In addition, testimony is given by the angels here concerning man’s deeds. This is the palace of Yitzchak.",
"190. The fifth palace is called the Palace of Love – Ahavah corresponding to the conduct of Chesed. In this palace are angels who teach merit concerning Israel, and initiate love between Israel and HaShem-יהו\"ה, blessed is He. These angels guard those who serve HaShem-יהו\"ה with love and who perform acts of lovingkindness. They are guardians of the secrets of the Torah. This palace houses souls before they enter the world, and is called The Palace of Avraham.",
"191. The sixth palace is the palace of Will corresponding to the conduct of Tiferet. In this palace are the four archangels; Michael to the right – south, corresponding to Chesed. Gavriel to the left – north, corresponding to Judgment. Rafael, forward – east, and is an intermediate conduct between Chesed and Din. Uriel backward – west, and is sometimes called Nuriel. This too is an intermediate conduct, therefore when it inclines toward Chesed it is called Uriel, but when it inclines toward Din it is called Nuriel. The Acronym for these angels is ARGaMa”N-ארגמ\"ן (purple).",
"192. Each one of these four angels has two additional angels under him totaling twelve, three on each side, corresponding to the encampment of the 12 tribes in the desert. There are many units of 12 that correspond to these angels, some of which are;
The twelve simple letters,
The twelve constellations,
The twelve months of the year,
The twelve hours of the Day etc.",
"193. These four angels are the four-faced angels of Ezekiel’s Vision as follows;\r
Forward
Face of Man
Raphael (Uriel)
Intermediate Conduct
East\r
Left
Face of Ox
Gavriel
Gevurah
North\r
Right
Face of Lion
Michael
Chesed
South\r
Backward
Face of Eagle
Uriel (Raphael)
Intermediate Conduct
West\r
This palace contains six additional palaces each of which has its specific angels. This is the Palace of Yaakov.",
"194. The seventh palace is called the Holy of Holies – Kodesh Kodoshim. This palace corresponds to the conducts of Keter, Chochmah and Binah. This level is extremely hidden and is beyond the grasp of the lower realms. Here the righteous souls of Gan Eden find delight and pleasure in HaShem-יהו\"ה, blessed is He. Since the beings of this palace are closer to HaShem-יהו\"ה than any other creatures, it is called The Throne of Glory – Kisseh HaKavod. The above mentioned six palaces, relative to the palace of Desire, are called the six steps of the throne. In general, the world of Briyah is called the world of the Throne.",
"195. The Tabernacle – Mishkan [that Moshe built in the desert] corresponded to the palaces of Desire and Holy of Holies. Within the Tabernacle were ten articles which corresponded to the ten Sefirot as follows; The Cherubs, the Ark-cover and the Ark corresponded to Keter, Chochmah and Binah and to the palace of the Holy of Holies. On the south, was the Candelabra – Menorah, corresponding to Chesed. On the north was the Table – Shulchan, corresponding to Gevurah. In the middle was the Golden Alter – Mizbeach Hazahav, corresponding to Tiferet. The Washstand and its Base corresponded to Netzach and Hod. The Sacrificial Alter – Mizbeach HaOlah, corresponded to Yesod and the Court – Chatzer and Hangings – Kla'im, corresponded to Malchut.",
"196. All the above-mentioned is in regard to the world of Briyah. The next world, in descending order is the world of Yetzirah – Formation. This world is comprised of seven abodes. Within the highest of these, souls reside. The remaining six are the abode of the angels. These angels act as messengers in our world. Similar to the world of Briyah, these abodes correspond to the Sefirot. As such, the conduct of these angelic agents is determined by the abode from which they originate.",
"197. The world of Yetzirah is called the world of Angels. The chief angel of this world is Metatron – The Prince of the Countenance (Sar HaPanim). Under him are ten categories of angels as follows;
1. Chayot
2. Ophanim
3. Seraphim
4. Cherubim
5. Arelim
6. Tarshishim
7. Chashmalim
8. Elim
9. Malachim
10. Ishim
As in the world of Briyah, the Chayot HaKodesh, the four faced angels of Ezekiel’s vision also exist here, since his vision was perceived on the level of Yetzirah.",
"198. The fourth world is called the world of Asiyah. In this world the angels are of a lesser order than in the previous worlds. The chief angel of Asiyah is Sandalfon. Within this world are seven firmaments – Raki'im that are mentioned in the Zohar and Talmud as follows;
1. Aravot
2. Ma'on
3. Machon
4. Zevul
5. Shechakim
6. Rekiah
7. Veelon
The Ophanim – Wheels, that are mentioned in Ezekiel’s vision, exist on this level. Furthermore, our physical world and all that exists within it, is included as the final [and very lowest] level of Asiyah.",
"199. The overseers, angels and firmaments of the world of Asiyah correspond to the ten Sefirot as follows;
Aravot corresponds to Keter, Chochmah, Binah
Ma'on corresponds to Chesed
Machon to Gevurah
Zevul to Tiferet
Shechakim to Netzach and Hod
Rekiah to Yesod
and Veelon to Malchut.
Earth is included as the lowest level [of the lowest level] of Malchut.",
"200. Rekiah (Yesod) of Asiyah has ten subdivisions which correspond to the sun, moon, constellations and planets.",
"201. The worlds of Briyah, Yetzirah and Asiyah are actual creations and their components are considered to be Sefirot only in the sense that they correspond to the ten Sefirot of Atzilut. They are therefore referred to as the Ten Sefirot of Briyah, the Ten Sefirot of Yetzirah etc.",
"202. HaShem-יהו\"ה, blessed is He, relates to His worlds through His Ten Divine conducts. These conducts are not manifested equally, since each world receives according to its specific qualities and capacity. The apparent differences, therefore, are a result of the receiving levels rather than any change within the Giver, heaven forbid. The conducts as they relate to each specific level are called accordingly, such as the Ten Sefirot of Briyah, the Ten Sefirot of Yetzirah etc. However, there are actually only ten general conducts and any subdivisions are merely levels within them. For example, Chesed of Briyah, Chesed of Yetzirah etc. are only levels within the general conduct of Chesed.
Since both the Divine conducts as they relate to each world and the components of the created worlds are called Sefirot, it is incumbent upon the reader, when studying Kabbalist literature, to discern between them.",
"203. As stated above, in His relation to a world, HaShem-יהו\"ה is called according to His actions. As such, the Divine conducts as they are manifest within each world have specific Divine names. The angels too are named accordingly, as stated in scripture, “For My name is within Him.”",
"204. Generally, the world of Briyah is influenced by the conduct of Binah, corresponding to Imma and the first Hey-ה of the Name HaShem-יהו\"ה. The world of Yetzirah is primarily influenced by the conduct of the six Sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod) corresponding to Zeir Anpin and the letter Vav-ו of the Name HaShem-יהו״ה. The world of Asiyah is primarily influenced by the conduct of Malchut, corresponding to Nukvah and the last letter Hey-ה of His Name.",
"205. The world of Atzilut, likewise corresponds to Abba and the Yud-י of the Name HaShem-יהו״ה, so that the four worlds together constitute the Divine name and its corresponding Parzufim – Statures as follows;
Abba
Atzilut
Yud-י
Ima
Briyah
Hey-ה
Zeir Anpin
Yetzirah
Vav-ו
Nukvah
Asiyah
Hey-ה",
"206. Actually, all the influence from Atzilut comes to the created worlds through Malchut, its lowest Sefirah. Therefore, the above-mentioned statement that the world of Briyah is influenced by Binah, refers to Binah of Malchut of Atzilut, rather than the general Binah of Atzilut. The same principle applies to Yetzirah and Asiyah which are influenced by Zeir Anpin of Malchut of Atzilut and Malchut of Malchut of Atzilut. Accordingly, all the created realms are considered to be within the domain of Malchut.\r
206b. Everything that exists in the world of Briyah has its corresponding conduct in Atzilut. Because the matter of twelve exists in Malchut of Atzilut, it also manifests as twelve components within Briyah.",
"207. As stated previously, the world of Briyah was created with all its components corresponding to the Divine conducts. As such, Kabbalistic literature states that the world of Briyah “chained down” from the world of Atzilut, in that it follows the pattern of Atzilut. For example, since it was HaShem’s-יהו\"ה will to include His kindness in the conduct of the world, He created the Palace of Love – Heichal Ha'Ahava in Briyah, and since it was also His will to include Judgment – Din, He created the Palace of Merit – Heichal Zechut, within which the world is judged. This principle applies to all the components of Briyah.\r
207b. Thus, it can be said that the palace of Love “chained down” from the Sefirah of Chesed, and the palace of Merit, from that of Gevurah etc. However, obviously there is no developmental progression of “chaining down” between Atzilut and the created realms whatsoever, but rather, all creation was brought into being ex nihilo (out of nothing). Any other consideration would be erroneous.",
"208. The human soul consists of five (5) levels corresponding to the five Partzufim and the letters of HaShem’s-יהו\"ה name as follows;
The thorn of the Yod-י Adam Kadmon
Yechidah
Yud-י Atzilut Chayah First Hey-ה Briyah Neshamah Vav-ו Yetzirah Ruach Last Hey-ה Asiyah Nefesh
The GR\"A wrote that the levels of the Nefesh and Ruach are predominant in man, especially Ruach, which is his essential identity. It is the Ruach that receives reward and punishment, is cognizant, possesses faculties and is conscious of the senses. With its departure, death results. The Neshamah is a higher level that is generally beyond our consciousness. It is the source of Divine guidance and inspiration. In this sense it is sometimes referred to as a person’s Mazal or Malach (angel) since it influences him from above. Occasionally one may experience an inspirational flash from the Neshamah level which guides him and elevates his awareness. Therefore, the term Ruach refers to man’s essential identity, whereas Neshamah refers to that which guides him from above.",
"209. The world of Briyah is on the highest spiritual level of the created realms and is closest to Godliness (Atzilut). It receives Divine influence directly from Atzilut without any intermediary level. In Briyah the spiritual entities themselves may be either of the aspects of Ruach or Nefesh. Those of Ruach are called Ruchin (spirits) and those of Nefesh are called Nehorin (lights). Since the aspect of Neshamah comes to Briyah directly from Atzilut, their Neshamah is considered to be actual Godliness.",
"210. The beings in the world of Yetzirah receive their Neshamah through [the filter of] Briyah. As a result, they receive only a miniscule portion from Atzilut itself. This portion is called Chayah – Living.",
"211. The beings in the world of Asiyah receive their Neshamah through [the additional filter of] Yetzirah. Due to this, only those individuals who have special merit may receive a small influence from Briyah. This influence is called “Chayah.” Those who are even more meritorious may also receive some influence from Atzilut. This influence is called Yechidah.
To summarize: the level of Godliness in Asiyah is called Yechidah, that of Yetzirah is called Chayah, and that of Briyah is called Neshamah, all of which is explained by the GR\"A in Sifra D'Tzniuta.",
"212. The GR\"A states in his comments on Zohar Heichalot that in all worlds, the Godly aspect, (which is received from above, similar to prophetic inspiration) is called Neshamah. This in no way contradicts his above statement. In Sifra D'Tzniuta he deals with each world specifically, as it relates to other worlds, whereas, here, he is referring to all the created worlds collectively as they relate to Atzilut. Only that which comes from Atzilut (Chaya of Yetzirah and Yechidah of Asiyah) may truly be considered Neshamah. All other levels of the created worlds [Neshamah of Yetzirah & Chayah of Asiyah etc.] come from Ruach and Nefesh of Briyah and thus cannot [truly] be regarded as Neshamah.",
"213a. The GR\"A wrote, “You should know with certainty that our teacher Moshe perceived only on the level of Briyah in the palace of Desire, as stated by Rabbi Moshe Cordovero and the Ari\"zal. The remaining prophets perceived on the level of Yetzirah. Daniel perceived the pinnacle of Asiyah, which is the floor of Yetzirah, since he was on an intermediate level between the prophets and subsequent generations. Since then, with each generation, perception has diminished, until in these latter generations we perceive only on the level of the ‘heels’ of Asiyah”.\r
213b. Since each world contains within itself aspects of all other worlds, it is possible, through analogy, to comprehend, on our level, matters concerning Adam Kadmon, Atzilut, Briyah, Yetzirah and Asiyah, though we have no direct perception of them. Even the prophet Ezekiel, who received his prophecy outside of the land of Israel during the end of the first Temple, spoke in riddles, the full depth of which we cannot fathom. So too, the prophecy of Zechariah was in the form of sealed visions. We will not fully understand the meaning of their words until we are Divinely enlightened (in the Messianic era)."
],
[
"(The matter of Sitra Achera and the complete rectification, which will ultimately happen)
214. Now, just as HaShem-יהו\"ה, blessed is He, created the worlds of Briyah, Yetzirah and Asiyah as means to affect goodness and holiness, so too, He created entities that are instrumental in bringing about the [possibility of] evil, which He deemed necessary for the world. [The possibility of evil is necessary in order to bring about the conditions of free choice.] These forces are generally called Sitra Achera, that is, the “Other Side,” the side of evil, heaven forbid. Even though HaShem’s-יהו\"ה will is good, He created evil as a temporary existence in order to bring about the ultimate good. The very existence of evil, therefore, is solely to realize this goodness, as stated, “Every action of HaShem-יהו\"ה is for His sake.”",
"215. The agents of Sitra Achara have three functions: The first is to seduce man to sin, through which he becomes impure, as stated in Gemara (Yoma), “When man acts impurely below, He is made impure from above.” These forces, from which the Yetzer Hara – Evil inclination stems, draw man toward sin by causing it to appear sweet and pleasant [in his eyes], as stated, “Stolen waters are sweet.” The Zohar refers to this as “The pleasure for impurities.” Nonetheless the purpose of their creation was to bring merit to the righteous. Through conquering the evil inclination, which seems insurmountable, the righteous are rewarded in direct proportion to their effort, as stated, “According to the difficulty is the reward.” All this is explained at length in the Zohar through the allegory of the king who sent a harlot to seduce his son. He stipulated to her that if she succeeds, all the goodness that would have rightly been given to his son would be hers instead. But, if he shunned her advances, the prince would receive great reward and she too would be rewarded, since through her great efforts he merited this goodness. Throughout, the intent of the father was for the good of his son. Even the Harlot, though she appeared in the guise of a temptress, was the king’s agent and secretly desired the prince’s success.",
"216. The second function of the Sitra Achara is to accuse and summon a soul to judgment, God forbid, as stated in the Zohar, “God made it that they should fear Him – that is, He created an accuser who demands judgment, and that the concept of punishment exists, so that there will be a fear of HaShem-יהו\"ה in the world.”",
"217. The third function is to mete out punishment upon the sinners, either in this world or in Gehenom (purgatory). All this is to fulfill His desire to conduct the world through justice, as stated, “For all His ways are just.” All the above fall into the category of Sitra Achara and are called Kelipot – Husks. Holiness – Kedusha is called Pri – Fruit and they are as husks surrounding the fruit.",
"218. There are four general Kelipot, which are alluded to in Ezekiel’s vision, as written, “And I saw and behold a storm wind coming from the north, a great cloud, and a roaring fire encompassed by a glow.”
They are also alluded to in Eliyahu's vision, Ruach – Wind, Ra'ash – Earthquake, Esh – Fire, within which He was not revealed, plus a Kol Dmama Daka – a still small voice.",
"219. Of these four, three are completely evil. The fourth, and highest, which is Kelipat Nogah – the glowing husk, may be transformed to goodness. The Brit Milah – circumcision, consists of three steps corresponding to the three impure Kelipot. They are the removal of the foreskin – Arlah, the pulling back of the inner membrane – Priyah, and the letting of a drop of blood – Tipat Dam. In addition, the verse in Genesis referring to Tohu – formless, Vohu - emptiness, Choshech – darkness, and Ruach Elokim – the spirit of God, corresponds to these four Kelipot.",
"220. HaShem-יהו\"ה created everything with its counterpart; Therefore, just as He created the three holy levels of Briyah, Yetzirah and Asiyah, so too, He created the Briyah, Yetzirah and Asiyah of Kelipah, as their counterparts.",
"221. In regard to the “created” realms of holiness, only three levels exist. However, they have the benefit of HaShem’s-יהו\"ה influence and revelation, which rests upon them from His Divine conduct (Atzilut). The Sitra Achara, on the other hand, does not receive such influence from above.\r
221b. Rather, an additional world of Sitra Achara, called Atzilut of Kelipah was created as a counterpart to Atzilut of Kedusha (holiness), so that Sitra Achara and Kedusha would have the same number of corresponding parts. However, unlike Atzilut of Kedusha, which represents HaShem’s-יהו\"ה Divine conducts, Atzilut of Kelipah is merely a created world and, as such, they are not comparable.",
"222. Though the order of the levels of Kelipah correspond to those of Kedusha, Atzilut of Kelipah, being itself a created level, does not stand above the created realms of Kedusha. Rather, it stands opposite the Holy of Holies of the world of Briyah, since no created thing can rise higher than that level.",
"223. Furthermore, the seven palaces of Briyah of Kedusha also have counterparts in Sitra Achara. They are called, “The Seven Impure Palaces.” Their names in ascending order are:
Bor – the pit
Shachat – death
Duma – silence
Chova – debt
Sheol – the grave
Tzalmavet – the shadow of death
Eretz Tachteet – the netherworld\r
223b. These, in turn, correspond to the seven names of the Yetzer Hara (the evil inclination) as follows:
Ra – The evil one
Tameh – The impure one
Soneh – The enemy
Even Michshol – The stumbling block
Arel – The uncircumcised one
Satan – The tempter
Tzefoni – The northerner
The Zohar explains at length the specific purpose of each of these. Generally, the agents of Kelipah have the opposite function to those of Kedusha. In addition, the Sitra Achara also consists of ten Sefirot which are called “The Ten Sefirot of Kelipah” or “The Counterfeit Palaces.”",
"224. Because HaShem-יהו\"ה desired to conduct the world with judgment as well as kindness, He created the Sitra Achara. As such, the Sitra Achara is considered to have come out of the attribute of judgment, since that is its sole purpose, without which, it would not have been created.",
"225. As stated above, initially HaShem-יהו\"ה manifested the attribute of total judgment, represented by the name of Ban-ב\"ן-52. He then joined to it the attribute of mercy, represented by the name of Mah-מ\"ה-45, in order to bring about its rectification. Since Sitra Achara comes about solely from the judgment of Ban-ב\"ן-52, the gradual rectification brought about through Mah-מ\"ה-45 diminishes its function so that, ultimately, with the final rectification, Sitra Achara will cease to exist. Part of it will be transformed into holiness and the remainder portion will be obliterated.",
"226. The existence of the Yetzer Hara (the evil inclination) and the Sitra Achara is only necessary during the six millennia of this world, which go according to the conduct of the six Sefirot – Chessed, Gevurah, Tiferet, Netzach, Hod and Yesod, as stated in Talmud, “You have given us the Yetzer Hara for the sole purpose of earning merit.” However, beginning with the seventh millennium, which is the “coming world” and is a time of reward, (and certainly after the tenth millennium, which is the eternal conduct of Adam Kadmon), its purpose will be abrogated, as the Talmud states, “In the future the Holy One, Blessed Be He, will slaughter (abrogate) the Yetzer Hara.”\r
226b. This is further supported by the scriptural verses, “I will withdraw the impure spirit from the earth” and, “I shall remove the heart of stone from your flesh.” In addition, concerning the “coming world,” scripture states, “And I shall give you a heart of flesh and I shall instill a new spirit in your midst and cause you to walk in my statutes,” and, “HaShem-יהו\"ה shall be King upon the entire earth. On that day, HaShem-יהו\"ה shall be One and His Name One.\" Even in this world, the Sitra Achara may be abrogated on a specific spiritual level by the complete rectification of that level. It then only exists on a lesser level. But concerning the coming world, it is stated, “Death shall be swallowed forever,” and the world will be perfected in HaShem’s-יהו\"ה kingdom. This will constitute complete rectification in which “HaShem-יהו\"ה will be One and His name One.” May it be HaShem’s-יהו\"ה will that we merit this speedily, in our days, through Kindness and Mercy – Amen.",
"",
"",
"",
"",
"",
"Thanks and praise to the Creator Blessed be His Name, Amen."
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"versions": [
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"El Principio de la Sabiduría 8 [es]",
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